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Section One 


Preface ... ... ... * 

Introductory ... ... ... 5 

Humanity ... ... 17 

Divine Lila (Play) ... ... 21 

Aim and Object of Yoga ... ... 24 

Past Yogas and the Integral Yoga ... 32 

Avatarhood (Manifestation) ... ... 45 

Sri Aurobindo on Himself ... ... 50 

Sri Aurobindo on the Mother ... 61 

Process of Sadhana ... ... 66 

Sadhak's Attitude ... ... ... 83 

Aids in Sadhana :- 

Aspiration ... ... .... 102 

Equanimity ... ... ... 103 

Faith ... ... ... 107 

Guru ... ... ... no 

Meditation ... ... ... in 

Peace ... ... ... 119 

Personal Effort ... ... ... 123 

Psychic Being ... ... ... 124 

Silence ... ... ... 127 



Sincerity ... ... ... 128 

Surrender ... ... ... 130 

Work ... ... ... 136 

Obstacles in Sadhana :- 

Attachment ... ... ... 146 

Desire ... ... ... 147 

Despondency ... ... ... 149 

Difficulties, Disturbances ... ... 150 

Ego, Vanity, Pride ... ... 158 

Fear ... ... ... 165 

Food ... ... ... 166 

Hostile Forces ... ... ... 171 

Human Nature or Prakriti ... 174 

Mind ... ... ... 181 

Relationship ... ... ... 187 

Sex ... ... ... 188 

Speech ... ... ... 190 

Vital ... ... ... 195 

Section Two 

Art ... ... ... 203 

Ashram Life ... ... ... 204 

Beauty ... ... ... 207 

Consciousness ... ... ... 209 



(Extracts compiled from the writings of 
Sri Aurobindo and The M.other) 





All Rights Reserved 

First Published... June, 1955 
Second Edition... June, 1958 
Third Edition... June, 1959 





Section One 


To start with, it is important to know what we as 
human beings are and what our life is. 

Under the Divine Wisdom^ the earth has evolved from 
matter to plant life and then to animal life. Evolution 
from animal to man is not the final stage. Humanity is 
under the sway of dark and ignorant forces and that is 
the reason for human sufferings, disease and death all 
the signs of imperfection. It is clear that man has to progress 
towards a Light which brings knowledge, power, huppiness, 
love, beauty and even physical immortality. The Divine 
is the essence of the whole universe and to realise and possess 
Him should be the supreme aim of human life. To acquire 
all the qualities of the Divine is the final purpose of 
Nature's evolution. 

Mere ideas and ideals, mere talk about God and the 
Good cannot help. Nor can performance of religious rites 
really help. A firm resolution should spring from one's 
heart to realise the Divine, and nothing else should matter. 
Emotional enthusiasm does not by itself go very far. One 
must be ready to pass through the hard ordeals of the spiritual 
path. One cannot persist to the end unless one keeps the will 
firm and draws on the support of an inner strength. 

The soul progresses by gathering experiences in the ordinary 
life but it is a very long> slow and devious process from 
birth to birth. Yoga hastens the soul's development. The 


progress that can be made in many lives is made in a few 
years by the help of Yoga. 

Just as modern science has advanced greatly over past 
researches and brought new truths and powers, the Yoga of 
Sri Aurobindo and the Mother has also made a momentous 
advancement over all past Yogas. It is called the "Integral 
Yoga" or the "Supramental Yoga". 

Where the past Yogas end, this new Integral Yoga starts. 
The Yogas* of the past were only of ascent to the Spirit, 
Sri Aurobindo's Yoga is both of ascent and descent. One 
can realise the Divine in consciousness by the old Yogas 
but cannot establish the Divine on earth in a collective no 
less than in an individual physical life. In the old Yogas 
the world was considered either an illusion or a transitional 
phase : it had no prospect of having all the terms of its exis- 
tence fulfilled. Sri Aurobindo says that the world is a real 
creation of the Divine and life in it can be completely 
divinised,, down to the very cells of the body. A Kingdom 
of God on earth can be brought about in the most literal 
sense by a total transformation of collective men. 

To put it in Sri Aurobindo's words : "Here and not else- 
where the highest Godhead has to be found., the soul's divine 
nature developed out of the imperfect physical human 
nature and through unity with God and man and universe 
the whole large truth of being discovered and lived and 
made visibly wonderful. That completes the long cycle 
of our becoming and admits us to a supreme result; that is 
the opportunity given to the soul by the human birth 
and, until that is accomplished, it cannot cease." 


For this transformation a new power called the "Super- 
mind" which was sealed to this earth till now is needed. 
By its manifestation in earth-nature a supreme evolution 
is made possible. 

The Mother has declared recently that at last the Super- 
mind has manifested. It is now only a question of time to 
have its increasing effect in world-life. This new Light 
will work everywhere in general but it will be more effective 
in those who come into direct contact with the Masters of 
this Yoga and take up the Yogic life in earnest. 

More and more people, in India as well as abroad, are 
drawn towards Sri Aurobindo and the Mother and are 
anxious to know their teachings. A need is felt to collect 
these teachings in a single book which would combine brevity 
with many-sidedness and serve as an introduction to the new 
path. We hope the present collection will prove helpful to 
all sincere aspirants. 


Sri Aurobindo Ashram 



It matters not if there are hundreds of beings plunged 
in the densest ignorance. He [Sri Aurobindo] whom we 
saw yesterday is on earth: His presence is enough to prove 
that a day will come when darkness shall be transformed 
into light, when Thy reign shall be indeed established 
upon earth. 


Since the beginning of the earth, wherever and 
whenever there was the possibility of manifesting a ray 
of the Consciousness, I was there. 


Without him, I exist not; 
Without me, he is unmanifest. 

6-5-57 THE MOTHER 



The ascent to the divine Life is the human 
journey, the Work of works, the acceptable Sacri- 
fice. This alone is man's real business in the 
world and the justification of his existence, without 
which he would be only an insect crawling among 
other ephemeral insects on a speck of surface mud 
and water which has managed to form itself 
amid the appalling immensities of the physical 


Whoever clings to desires and weaknesses of the 
flesh, the cravings and passions of the vital in its 
turbulent ignorance, the dictates of his personal 
mind unsilenced and unillumined by a greater 
knowledge, cannot find the true inner law and 
is heaping obstacles in the way of the divine 
fulfilment. Whoever is able to detect and re- 
nounce those obscuring agencies and to discern 


and follow the true Guide within and without will 
discover the spiritual law and reach the goal of 
the, yoga. 


The Divine Life and the transformation of the 
lower human into a higher divine nature must be 
made the sole aim of all the life. No attach- 
ment, desire or habit of the mind, heart, vital- 
being or body should be clung to which come in 
the way of this one aspiration and one object of 
life. One must be ready to renounce all these 
completely as soon as the demand comes from 
above and the Divine Shakti. 


First, the consciousness must be transformed, 
then life, then the forms. It is in this order that 
the new creation will happen. All Nature's acti- 
vity is, in fact, a progressive return towards the 
Supreme Reality which is at once the origin and 
the goal of the universe, in its totality as well as 
in its smallest element ; we have to become con- 
cretely what we are essentially. We must live 
integrally the truth, the beauty, the power and the 


perfection hidden in the depth of our being. It is 
then that all life will become the expression of 
the sublime, eternal, divine Joy. 


Some give their soul to the Divine, some their 
life, some offer their work, some their money. A 
few consecrate all of themselves and all they 
have soul, life, work, wealth ; these are the 
true children of God. Others give nothing these, 
whatever their position, power and riches, are for 
the Divine purpose valueless cyphers. 


The Adverse Powers are the forces and beings 
that are interested in maintaining the falsehoods 
they have created in the world of the Ignorance 
and in putting them forward as the Truth which 
men must follow. In India they are termed Asuras, 
Rakshasas, Pishachas who are in opposition to the 
Gods, the Powers of Light. These too are Powers, 
for they too have their cosmic field in which 
they exercise their function and authority and 
some of them were once divine Powers who have 
fallen towards the darkness by revolt against the 
divine Will behind the cosmos. 


As for the Mother and myself, we have had 
to try all the ways, follow all methods, to sur- 
mount mountains of difficulties, a far heavier 
burden to bear than you or anybody else in the 
Ashram or outside, far more difficult conditions, 
battles to fight, wounds to endure, ways to cleave 
through impenetrable morass and desert and 
forest, hostile masses to conquer a work such as, 
I am certain, none else had to do before us. 
For the leader of the way in a work like ours has 
not only to bring down or represent and embody 
the Divine, but to represent too the ascending 
element in humanity and to bear the burden of 
humanity to the full and experience, not in a mere 
play or Lila but in grim earnest, all the obstruction, 
difficulty, opposition, baffled, hampered and only 
slowly victorious labour which are possible on 
the path.... It is because we have the complete 
experience that we can show a straighter and 
easier road to others if they will only consent 
to take it. It is because of our experience won 
at a tremendous price that we can urge it upon you 
and others. 




(Between the Asuric and the Divine Forces 
in 1955) 

I foresee that the coming year will be a difficult 
year. There will be much inner struggle and much 
outer struggle too. So I shall tell you of the atti- 
tude you should take in such circumstances. 

Indeed the more things become difficult, the 
quieter you should remain, the more unshakable 
the faith you should have. 

When difficulties come, human beings usually 
get agitated, excited, nervous and so make the 
difficulties hundredfold more difficult. 

The difficulties may last perhaps more than the 
twelve months of the year, may extend to fourteen 
months. It is in the nature of things. The nature 
of the struggle determines the measure of its 
duration. The forces must come up to a certain 
pitch of activity to produce a certain result. 

We make use of time in the measure of our small 
human duration. But naturally Divine Forces have 
not the same measure as we have and that may 
appear to us too long or too uncertain. For the 
Divine, however, that is the shortest way, in spite 
of everything, to the goal aimed at. The goal is 
the fulfilment of the Divine Will, whatever it is. 
Given the circumstances, the Divine always 


takes the shortest way, although that may seem to 
us the longest, or tortuous and uncertain. Be- 
cause we do not see the whole, we see just a 
little fragment which is according to our pro- 
portions. Our vision is narrow, narrow with 
regard to what is behind, narrow with regard to 
what is ahead. Man's vision is limited ; he can- 
not see very much beyond his nose. Human 
vision is linear, that is to say, things present 
themselves to it one after another in a line. 
Divine vision is different ; it is total, it is global : 
it looks at the problem integrally, that is to say, 
from all sides, in the round, not from one side 
or at one point ; the supreme vision takes in all 
sides and aspects at a glance, not only on the sur- 
face, but in the depth too. It embraces all the 
elements of the question and resolves the ques- 
tion without neglecting any of the points involved 
in it. Man, on the contrary, follows a straight 
line ; anything that is not on the straight line 
escapes his notice, and if it were left to his choice, 
these other things would not get done. The 
Divine's way is circular and yet it is the most 

The adverse forces have always tried to push 
back the divine Realisation as much as possible, 
to maintain their hold upon the world as long as 
possible. That struggle seems now to have come 
to a head at last. It is their final chance. These 


forces are not blind or ignorant forces merely, 
there are conscious beings behind them and they 
know that it is their last chance; therefore they 
are putting forth all their will and strength as 
much as they can and what they can is very 
great. They are not at all like human beings with 
their small consciousness and smaller power to 
which they appear formidable and even as divine 
forces, not only in the measure of their power, but 
in their consciousness too. They are engaged in 
a tremendous battle upon this earth ; for it is upon 
this earth that the victory has to be won, the 
victory that will decide the course of earth's 

Those whose heart leaps up, who hold their 
head high just when things become specially dan- 
gerous, will have their full satisfaction. It is now 
the occasion to surmount oneself. 

31-12-1954 THE MOTHER 



The Lord has willed and Thou dost execute : 

A new light shall break upon the earth, 

A new world shall be born, 

And the things that were promised shall be fulfilled. 

25th September, 1914 THE MOTHER 

Lord, Thou hast willed, and I execute : 

A new light breaks upon the earth, 

A new world is born. 

The things that were promised are fulfilled. 

29th February, 1956 THE MOTHER 

The manifestation of the Supramental upon 
-earth is no more a promise but a living fact, a 

It is at work here, and one day will come when 
the most blind, the most unconscious, even the 
most unwilling shall be obliged to recognise it. 

24th April, 1956 THE MOTHER 


Open yourself to the new Light that has dawned 
upon earth and a luminous path will spread in 
front of you. 

28th May, 1956 THE MOTHER 


i. Buddhist and Shankara : 

The world is an illusion, a field of ignorance 
and suffering due to ignorance. The one thing 
to do is to get out of it as soon as possible and to 
disappear into the original Non-Existence or 

2. The Vedantic as very commonly 

understood : 

The world is essentially divine, for the divine is 
omnipresent there. But its exterior expression is 
distorted, obscure, ignorant, perverted. The 
one thing to do is to become conscious of the 
inner divine and remain fixed in that consciousness 


without troubling about the world; for this ex- 
ternal world cannot change and will always be in 
its natural state of unconsciousness and ignorance. 

3. Sri Aurobindo's View : 

The world, as it is, is not the divine creation it is 
meant to be, but an obscure and perverted ex- 
pression of it. It is not the expression of the divine 
consciousness and will, but this is what it is meant 
to become; it has been created to develop into a 
perfect manifestation of the Divine under all 
His forms and aspects Light and Knowledge, 
Power, Love and Beauty. 

This is our conception of it and the aim we 

24-2-1936 THE MOTHER 


THERE is an ascending evolution in nature 
which goes from the stone to the plant, from 
the plant to the animal, from the animal to 
man. Because man is, for the moment, the last 
rung at the summit of the ascending evolution, 


he considers himself as the final stage in this 
ascension and believes there can be nothing 
on earth superior to him. In that he is mis- 
taken. In his physical nature he is yet almost 
wholly an animal, a thinking and speaking ani- 
mal, but still an animal in his material habits 
and instincts. Undoubtedly, nature cannot be 
satisfied with such an imperfect result ; she 
endeavours to bring out a being who will be 
to man what man is to the animal, a being who 
will remain a man in its external form, and yet 
whose consciousness will rise far above the 
mental and its slavery to ignorance. 

Sri Aurobindo came upon earth to teach this 
truth to men. He told them that man is only a 
transitional being living in a mental conscious- 
ness, but with the possibility of acquiring a 
new consciousness, the Truth-consciousness, and 
capable of living a life perfectly harmonious, 
good and beautiful, happy and fully conscious. 
During the whole -of his life upon earth, Sri 
Aurobindo gave all his time to establish in 
himself this consciousness he called supramental, 
.and to help those gathered around him to realise 

You have the immense privilege of having 
come quite young to the Ashram, that is to say, 
still plastic and capable of being moulded 
.according to this new ideal and thus becoming the 


representatives of the new race. Here, in the 
Ashram, you are in the most favourable condi- 
tions with regard to the environment, the 
influence, the teaching and the example, to awaken 
in yourselves this supramental consciousness 
and to grow according to its law. 

Now, all depends on your will and your sin- 
cerity. If you have the will no more to belong to 
ordinary humanity, no more to be merely evolved 
animals ; if your will is to become men of the new 
race realising Sri Aurobindo's supramental ideal, 
living a new and higher life upon a new earth, you 
will find here all the necessary help to achieve 
your purpose ; you will profit fully by your stay 
in the Ashram and eventually become living 
examples for the world. 

24-7-1951 THE MOTHER 

Its Present Condition and Need 

THE whole aim of the material man is to live, to pass 
from birth to death with as much comfort or enjoyment 
as may be on the way, but anyhow to live.... The cus- 
tomary routine, the customary institutions, the inherited 
or habitual forms of thought, these things are the 
life-breath of their nostrils.... To the material man 
the living progressive thinker is an ideologue, dreamer 
or madman. 

The surfaces of life are easy to understand ; their 
laws, characteristic movements, practical utilities are 
ready to our hand and we can seize on them and turn 
them to account with a sufficient facility and rapidity. 
But they do not carry us very far. They suffice for 
an active superficial life from day to day, but they do 
not solve the great problems of existence. 

The word civilisation so used comes to have a merely 
relative significance or hardly any fixed sense at all. 


We must therefore get rid in it of all that is temporary 
or accidental and fix it upon this distinction that bar- 
barism is the state of society in which man is almost 
entirely preoccupied with his life and body, his eco- 
nomic and physical existence.... It is obvious that in a 
state of barbarism the rude beginnings of civilisation 
may exist ; it is obvious too that in a civilised society a 
great mass of barbarism or numerous relics of it may 
exist. In that sense all societies are semi-civilised. 

Man is an abnormal who has not found his own 
normality, he may imagine he has, he may appear to 
be normal in his own kind, but that normality is only a 
sort of provisional order ; therefore, though^ man is 
infinitely greater than the plant or the animal, lie is not 
perfect in his own nature like the plant and the animal. 
This imperfection is not a thing to be at all deplored, 
but rather a previlege and a promise, for it opens out 
to us an immense vista of self-development and 

The Divine is infinite and immortal being; the 
human is life limited in time and scope and form, life 
that is death attempting to become life that is immortality. 


In subhuman life of animal there is a vital and phy- 
sical struggle, but no mental conflict. Man is subject 
to this mental conflict and is therefore at war not only 
with others but with himself; and because he is capable 
of this war with himself, he is also capable of that which 
is denied to the animal, of an inner evolution, a progres- 
sion from higher to higher type, a constant self- 

The true business of man upon earth is to express 
in the type of humanity a growing image of the Divine ; 
whether knowingly or unknowingly, it is to this end 
that Nature is working in him under the thick veil of 
her inner and outer processes. But the material or 
animal man is ignorant of the inner aim of life ; he knows 
only its needs and its desires and he has necessarily no 
other guide to what is required of him than his own 
perception of need and his own stirrings and pointings 
of desire. 

The Self of man is a thing hidden and occult ; it is 
not his body, it is not his life, it is not even though 
he is in the scale of evolution the mental being, the 
Manu, his mind. Therefore neither the fullness of 
his physical, nor of his vital, nor of his mental nature 


can be either the last term or the true standard of his 

We miss the divine reality in man and the secret of 
the human birth if we do not see that each individual 
man is that Self and sums up all human potentiality 
in his own being. That potentiality he has to find, 
develop, work out from within. 

The knowledge of God is not to be gained by weighing 
the feeble arguments of reason for or against his exis- 
tence ; it is to be gained only by a self-transcending and 
absolute consecration, aspiration and experience. Nor 
does that experience proceed by anything like rational 
scientific experiment or rational philosophic thinking. 

Man's road to spiritual supermanhood will be open 
when he declares boldly that all he has yet developed, 
including the intellect of which he is so rightly and 
yet so vainly proud, are now no longer sufficient for 
him, and that to uncase, discover, set free this greater 
Light within shall be henceforward his pervading 


WE play at being bound, we are not really bound. We 
can be free when God wills; for He, our Supreme 
Self, is the master of the game, and without His Grace 
and permission no soul can leave the game. 

The command is now. God always keeps for him- 
self a chosen country in which the higher knowledge 
is through all chances and dangers, by the few or the 
many, continually preserved, and for the present, in 
this chaturyuga at least, that country is India. Whenever 
He chooses to take the full pleasure of ignorance, of 
the dualities, of strife and wrath and tears and weak- 
ness and selfishness, the tamasic and rajasic pleasures, 
of the play of the Kali in short, He dims the knowledge 
in India and puts her down into weakness and degra- 
dation so that she may retire into herself and not inter- 
fere with this movement of His lila. When he wants 
to rise up from the mud and Narayana in man to become 
once again mighty and wise and blissful, then He once 
more pours out the knowledge on India and raises 
her up so that she may give the knowledge with its 
necessary consequences of might, wisdom and bliss 
to the whole world. When there is the contracted 
movement of knowledge, the Yogins in India with- 
draw from the world and practise Yoga for their own 
liberation and delight or for the liberation of a few 


disciples ; but when the movement of knowledge again 
expands and the soul of India expands with it, they 
come forth once more and work in the world and for 
the world. Yogins like Janaka, Ajatshatru and Karta- 
virya once more sit on the thrones of the world and 
govern the nations. 

God's lila in man moves always in a circle, from 
Satyayuga to Kaliyuga and through Kaliyuga to the 
Satyayuga, from the age of gold to the age of iron and 
back again through the iron to the gold.... But the Kali- 
yuga is not merely evil; in it the necessary conditions 
are progressively built up for a new Satyayuga, another 
harmony, a more advanced perfection. 

It is only India that can discover the harmony, because 
it is only by a change not a mere readjustment of 
man's present nature that it can be developed, and such 
a change is not possible except by Yoga. The nature 
of man and of things is at present a discord, a harmony 
that has gone out of tune. The whole heart and action 
and mind of man must be changed, but from within, 
not from without, not by political and social institutions, 
not even by creeds and philosophies, but by realisation 
of God in ourselves and the world and a remoulding of 
life by that realisation. This can only be effected by 
Purna-Yoga, a Yoga devoted to the fulfilment of the divine 
humanity in ourselves and others. 

For this Puma-Yoga, the surrender must be complete. 
Nothing must be reserved, no desire, no demand, no 
opinion, no idea that this must be, that cannot be, that 


this should be and that should not be; all must be 

To those who demand from Him, God gives what they 
demand, but to those who give themselves and demand 
nothing^ He gives everything that they might otherwise 
have asked or needed and in addition He gives Himself 
and the spontaneous boons of His love. 

You must put aside what you want and wish to know 
what God wants; distrust what your heart, your passions 
or your habitual opinions prefer to hold as right and 
necessary..., The power that governs the world is at least 
as wise as you and it is not absolutely necessary that you 
should be consulted or indulged in its management; 
God is seeing to it.. 

An almighty love and wisdom are at work for your 
uplifting. Therefore never be troubled by the time 
that is being taken, even if it seems very long, but when 
imperfections and obstructions arise, be apramatta y 
dhira, have the utsaha, and leave God to do the rest. 
Time is necessary. It is a tremendous work that is being 
done in you, the alteration of your whole human nature 
into a divine nature, the crowding of centuries of evolu- 
tion into a few years. You ought not to grudge the time. 

The goal marked out for us and the call upon us is to 
grow into the image of God, to dwell in Him and with 
Him and be a channel of His joy and might and an instru- 
ment of His works. Purified from all that is ashubha y 
transfigured in soul by His touch we have to act in the 
world as dynamos of that divine electricity and send it 


thrilling and radiating through mankind, so" that wher- 
ever one of us stands, hundreds around may become 
full of His light and force, full of God and full of ananda. 

Churches, orders, theologies, philosophies have failed 
to save mankind because they have busied themselves 
with intellectual creeds, dogmas, rights and institutions, 
with achara, shuddhi and darshana, as if these could save 
mankind, and have neglected the one thing needful, the 
power and purification of the soul. 

The reason for which the Avatars descend is to raise 
up man again and again, developing in him a higher and 
ever higher humanity, a greater and yet greater develop- 
ment of divine being, bringing more and more of heaven 
again and again upon the earth until our toil is done, our 
work accomplished and Sachchidananda fulfilled in 
all even here, even in this material universe. 


THE aim of our Yoga is to open the consciousness to the 
Divine and to live in the inner consciousness more and 
more while acting from it on the external life, to bring the 
inmost psychic into the front and by the power of the 
psychic to purify and change the being so that it may 
become ready for transformation and in union with the 
Divine Knowledge, Will and Love. Secondly, to develop 
the Yogic consciousness, i.e., to universalise the being in 


all the planes, become aware of the cosmic being and 
cosmic forces and be in union with the Divine on all the 
planes up to the Overmind. Thirdly, to come into contact 
with the transcendent Divine beyond the Overmind 
through the supramental consciousness, supramentalise 
the consciousness and the nature and make oneself an 
instrument for the realisation of the dynamic Divine 
Truth and its transforming descent into the earth-nature. 

The object of our Yoga is to bring down the supra- 
mental consciousness on earth, to fix it there, to create 
a new race with the principle of the supramental con- 
sciousness governing the inner and outer individual and 
collective life. 

This Yoga does not mean the rejection of the powers 
of life, but an inner transformation and a change of the 
spirit in the life and the use of the powers. These powers 
are now used in an egoistic spirit and for undivine ends; 
they have to be used in a spirit of surrender to the Divine 
and for the purpose of the divine Work. 

The whole principle of this Yoga is to give oneself 
entirely to the Divine alone and to nobody and nothing 
else, and to bring down into ourselves by union with the 
Divine Mother all the transcendent light, power, wideness, 


peace, purity, truth-consciousness and Ananda of the 
Supramental Divine. 

The Divine gives itself to those who give themselves 
without reserve and in all their parts to the Divine. For 
them the calm, the light, the power, the bliss, the freedom, 
the wideness, the heights of knowledge, the seas of 

Man is shut up at present in his surface individual 
consciousness and knows the world only through his 
outward mind and senses and by interpreting their 
contacts with the world. By Yoga there can open in 
him a consciousness which becomes one with that of 
of the world; he becomes directly aware of a universal 
Being, universal states, universal Force and Power, 
universal Mind, Life, Matter and lives in conscious 
relations with these things. He is then said to have 
cosmic consciousness. 

It is the aim of the sadhana that the consciousness 
should rise out of the body and take its station above, 
spreading in wideness everywhere, not limited to the 


To be a Yogi, a Sannyasi, a Tapaswi is not the object 
here. The object is transformation, and the transformation 
can only be done by a force infinitely greater than your 
own; it can only be done by being truly like a child in 
the hands of the Divine Mother. 

The object of our Yoga is to enter into and be possessed 
by the Divine Presence and Consciousness, to love the 
Divine for the Divine's sake alone, to be tuned in our 
nature into the nature of the Divine, and in our will and 
works and life to be the instrument of the Divine. The 
Divine alone is our object. 

Spirit is the crown of universal existence; Matter is its 
basis; Mind is the link between the two. Spirit is that 
which is eternal; Mind and Matter are its workings. 
Spirit is that which is concealed and has to be revealed; 
mind and body are the means by which it seeks to reveal 
itself. Spirit is the image of the Lord of the Yoga; mind 
and body are the means He has provided for reproducing 
that image in phenomenal existence. All Nature is an 
attempt at a progressive revelation of the concealed 
Truth, a more and more successful reproduction of the 
divine image. 

But what Nature aims at for the mass in a slow evolu- 
tion, Yoga effects for the individual by a rapid revolution. 
It works by a quickening of all her energies, a sublima- 


tion of all her faculties.... Nature seeks the divine in her 
own symbols: Yoga goes beyond Nature to the Lord 
of Nature, beyond universe to the Transcendent and 
can return with the transcendent light and power, with 
the fiat of the Omnipotent. 


Here the soul lives in a material universe; of that alone 
it is immediately conscious; the realisation of its poten- 
tialities in that are the problem with which it is concerned. 
But matter means the involution of the conscious delight 
of existence in self-oblivious force and in a self-dividing, 
infinitesimally disaggregated form of substance. There- 
fore the whole principle and effort of a material world 
must be the evolution of what is involved and the deve- 
lopment of what is undeveloped. Here everything is 
shut up from the first in the violently working incon- 
scient sleep of material force; therefore the whole aim of 
any material becoming must be the waking of conscious- 
ness out of the inconscient; the whole consummation of 
a material becoming must be the removal of the veil of 
matter and the luminous revelation of the entirely self- 
conscient Being to its own imprisoned soul in the be- 
coming. Since Man is such an imprisoned soul, this 
luminous liberation and coming to self-knowledge 
must be his highest object and the condition of his 

The gnostic perfection, spiritual in its nature, is to 
be accomplished here in the body and takes life in 


the physical world as one of its fields, even though 
the gnosis opens to us possession of planes and worlds 
beyond the material universe. The physical body is 
therefore a basis of action, pratistha, which cannot be 
despised, neglected or excluded from the spiritual evolu- 
tion: a perfection of the body as the outer instrument of 
a complete divine living on earth will be necessarily a 
part of the gnostic conversion. 

The Mother: 

The general aim to be attained is the advent of a pro- 
gressing universal harmony, and individualise the states 
of being that were never till now conscious in man and, 
by that, to put the earth in connection with one or more 
of the fountains of universal force that are still sealed to 

The only way to become a conscious being, to be one- 
self, is to unite with the divine Self that is in all. For that, 
we must, by the aid of concentration, isolate ourselves 
from external influences. When you are one with the 
Divinity within, you are one with all things in their depths. 

Living among others you should always be a divine 
example, an occasion offered to them to understand and 
to enter on the path of the life divine. Nothing more. 
You should not even have the desire to make them pro- 
gress; for that too would be something arbitrary. 


It is an invaluable possession for every living being 
to have learnt to know himself and to master himself, 
To know oneself means to know the motives of one's 
actions and reactions, the why and the how of all that 
happens in oneself. To master oneself means to do what 
one has decided to do, to do nothing but that, not to listen 
to or follow impulses, desires or fancies. 

The whole world is in a process of progressive trans- 
formation; if you take up the discipline of Yoga, you speed 
up in yourself this process. The work that would require 
years in the ordinary course, can be done by Yoga in a 
few days and even in a few hours. 

Our goal is not to lose oneself in the Divine Conscious- 
ness. The goal is to let the Divine Consciousness 
penetrate into Matter and transform it. 

Ours is neither a political nor a social but a spiritual 
goal. What we want is a transformation of the individual 
consciousness, not a change of regime or government. 
For reaching that goal we put no confidence in any human 
means, however powerful, our trust is in the Divine 
Grace alone. 


The eternal Veda is the Truth that dwells within the 
heart of every being; it can express itself spontaneously 
either in words or as a luminous will. 

If one is to prepare for Yoga by the study of books, 
this preparation would take rather long. But it goes 
much quicker when one receives directly a teaching 
which is at one's disposal in all circumstances.... 

Indeed they who are predestined receive the help of 
the inner Guide. At the right moment they come across 
the book they should read or the person who can give 
them the right indication.... 

It goes without saying that it is easier for those who 
are here in India. India maintains her living tradition. 
An aspirant for Yoga will always find someone who can 
give him the teaching. Even the most ignorant and the 
most uncultured possess in them a vague feeling of what 
is to be done or what can help. But if you transplant 
yourself to the West, you will see how difficult it is.... 
Now the situation is somewhat better, there has been 
some progress, the light has spread a little every- 

Note this particularly, you are given a full freedom of 
choice; if you decide within yourself that you will reach 
the goal in this life, you will do so in that case you 
can succeed even in twelve months.... 

It is no reason, however, to lose your time on the way; 
it is no reason why you should follow all the meanderings 
of the labyrinth and arrive at the goal, decreased by 
all that you have lost, spent, wasted on the way. But 


in any case it is a reason why you should never despair 
whatever the obstacles and difficulties. 

When you have something to do, it is better to do it 
as quickly as possible, that is my opinion. But there A are 
people who like to lose their time. Perhaps they need 
turning round and round, falling back, going about in 
circuitous ways before they arrive where they should 
arrive. Unfortunately it is exactly people who have this 
habit of loitering, wandering away from the straight 
line, that most complain of the way being long; they 
lament, but they themselves are the artisans of their 
own misery. But to each his choice. 

What cannot be acquired or conquered during life 
can certainly not be done after death. The physical life 
is the true field for progress and realisation. 


THE way of Yoga followed here has a different purpose 
from others, for its aim is not only to rise out of the 
ordinary ignorant world-consciousness into the divine 
consciousness, but to bring the supramental power of 
that divine consciousness down into the ignorance of 
mind, life and body, to transform them, to manifest the 


Divine here and create a divine life in Matter. This is an 
exceedingly difficult aim and difficult Yoga; to many or 
most it will seem impossible. All the established forces 
of the ordinary ignorant world-consciousness are opposed 
to it and deny it and try to prevent it, and the Sadhak 
will find his own mind, life and body full of the most 
obstinate impediments to its realisation. If you can 
accept the ideal whole-heartedly, face all difficulties, leave 
the past and its ties behind you and are ready to give 
up everything and risk everything for this divine possi- 
bility, then only can you hope to discover by experience 
the Truth behind it. 

Asceticism for its own sake is not the ideal of this Yoga, 
but self-control in the vital and right order in the material 
are a very important part of it and even an ascetic 
discipline is better for our purpose than a loose absence 
of true control. Mastery of the material implies in it the 
right and careful utilisation of things and also a self-control 
in their use. 

Forceful suppression (fasting also comes under the 
head) stands on the same level as free indulgence; in 
both cases, the desire remains: in the one it is fed by 
indulgence, in the other it lies latent and exasperated by 


Those who seek the Self by the old Yogas separate 
themselves from mind, life and body and realise the self 
and then they proceed from realisation of Self to Nirvana 
or some Heaven and abandon life. The Supramental 
Yoga is necessary for the transformation of terrestrial 
life and being, not for reaching the Self. One must realise 
Self first, only afterwards can one realise the Supermind. 
This Yoga is "new" because it aims at the integrality of 
the Divine in this world. 

The Sadhaka of integral Yoga who stops short at the 
Impersonal is no longer a sadhaka of integral Yoga. 
Without the action of the integral Divine there is no 
change of the whole nature. If it were not so, the Mother 
would not be here and I would not be here if a realisation 
of the Impersonal were sufficient.... It is only the Supra- 
mental that is all-knowledge. All below that from 
Overmind to Matter is Ignorance. 

Each man who enters the realms of Yogic experience 
is free to follow his own way; but this Yoga is not a path 
for anyone to follow, but only for those who accept to 
seek the aim, pursue the way pointed out upon which 
a sure guidance is indispensable. It is idle for anyone 
to expect that he can follow this road far, much less 
go to the end by his own inner strength and knowledge 
without the true aid or influence. Even the ordinary 
long-practised Yogas are hard to follow without the aid 
of the Guru; in this which as it advances goes through 


untrodden countries and unknown entangled regions, 
it is quite impossible. As for the work to be done, it also 
is not a work for any sadhak of any path; it is not, either, 
the work of the "Impersonal" Divine who, for that 
matter, is not an active Power but supports impartially 
all work in the universe. It is a training ground for those 
who have to pass through the difficult and complex way 
of this Yoga and none other. All work here must be done 
in a spirit of acceptance, discipline and surrender, not 
with personal demands and conditions, but with a vigilant 
conscious submission to control and guidance.... 

The fundamental difference is in the teaching that 
there is a dynamic divine Truth and that into the present 
world of Ignorance that Truth can descend, create a new 
Truth-consciousness and divinise Life. The old Yogas 
go straight from mind to the absolute Divine, regard all 
dynamic existence as Ignorance, Illusion or Lila; when 
you enter the static and immutable Divine Truth, they 
say, you pass out of cosmic existence.... 

My aim is to realise and also to manifest the Divine in 
the world, bringing down for the purpose a yet unmani- 
fested Power, such as the Supermind. 

I have to bring it into the cosmic formula and, if so, I 
must realise the cosmic Divine and become conscious of the 
cosmic self and the cosmic forces. But I have to embody 
it here, otherwise it is left as an influence only and not 
a thing fixed in the physical world, and it is through the 
Divine in the individual alone that this can be done. 


It is no part of my Yoga to have nothing to do with the 
world or with life or to kill the senses or entirely inhibit 
their action. It is the object of my Yoga to transform life 
by bringing down into it the Light, Power and Bliss of 
the Divine Truth and its dynamic certitude. This Yoga 
is not a Yoga of world-shunning asceticism, but of divine 

This Yoga accepts the value of cosmic existence and 
holds it to be a reality; its object is to enter into a higher 
Truth-Consciousness in which action and creation are 
the expression not of ignorance and imperfection, but 
of the Truth, the Light, the Divine Ananda. But for 
that, surrender of the mortal mind, life and body to that 
Higher Consciousness is indispensable, since it is too 
difficult for the mortal human being to pass by its own 
effort beyond mind to a Supramental Consciousness in 
which the dynamism is no longer mental but of quite 
another power. Only those who can accept the call to- 
such a change should enter into this Yoga. 

My Yoga is new as compared with the old Yogas: 

(i) Because it aims not at a departure out of world 
and life into Heaven or Nirvana, but at a change of life 
and existence, not as something subordinate or incidental, 
but as a distinct and central object. If there is a descent 
in other Yogas, yet it is only an incident on the way 
or resulting from the ascent the ascent is the real 
thing. Here the ascent is the first step, but it is a means 
for the descent. It is the descent of the new conscious- 
ness attained by the ascent that is the stamp and seal 


of the sadhana. Even the Tantra and Vaishnavism end 
in the release from life; here the object is the divine 
fulfilment of life. 

(2) Because the object sought after is not an individual 
achievement of divine realisation for the sake of the 
individual, but something to be gained for the earth- 
consciousness here, a cosmic, not solely a supra-cosmic 
achievement. The thing to be gained also is the bringing 
in of a Power of Consciousness (the Supramental) not 
yet organised or active directly in earth-nature, even in 
the spiritual life, but yet to be organised and made 
directly active. 

(3) Because a method has been preconized for 
achieving this purpose which is as total and integral as 
the aim set before it, viz., the total and integral change 
of the consciousness and nature, taking up old methods 
but only as a part action and present aid to others that 
are distinctive. I have not found this method (as a 
whole) or anything like it professed or realised in the 
old Yogas. If I had, I should not have wasted my time 
in hewing out paths and in thirty years of search and 
inner creation when I could have hastened home safely 
to my goal in an easy canter over paths already blazed 
out, laid down, perfectly mapped, macadamised, made 
secure and public. Our Yoga is not a retreading of old 
walks, but a spiritual adventure. 


The purely monistic Vedantist says, all is Brahman, 
life is a dream, an unreality, only Brahman exists. One 
has Nirvana or Mukti, then one lives only till the body 
falls after that there is no such thing as life. 

What has to be overcome is the opposition of the 
Ignorance that does not want the transformation of the 
nature. If that can be overcome, then old spiritual 
ideas will not form an obstacle. 

It is not intended to supramentalise humanity at large, 
but to establish the principle of the Supramental con- 
sciousness in the earth-evolution. If that is done, all 
that is needed will be evolved by the Supramental Power 
itself. It is not therefore important that the mission 
should be wide-spread. What is important is that the 
thing should be done at all in however small a number; 
that is the only difficulty. 

It is in the waking state that this realisation must 
come and endure in order to be a reality of the life. 
If experienced in trance it will be a superconscient state 
only for some part of the inner being but not real to the 
whole consciousness. Experience and trance have their 
utility for opening the being and preparing it but it is 
only when the realisation is constant in the waking 
state that it is truly possessed. Therefore in this Yoga 
much value is given to the waking realisation and 


This is not a Yoga of Bhakti alone; it is or at least it 
claims to be an integral Yoga, that is, a turning of all the 
being in all its parts to the Divine, so that the nature 
also may become one with the nature of the Divine. 

The object of the sadhana is opening of the conscious- 
ness to the Divine and the change of the nature. Medita- 
tion or contemplation is one means to this but only one 
means; bhakti is another; work is another. Chitta- 
shuddhi was preached by the Yogins as a first means 
towards realisation and they got by it the saintliness of 
the saint and the quietude of the sage but the transforma- 
tion of the nature of which we speak is something more 
than that, and this transformation does not come by 
contemplation alone; works are necessary. Yoga in action 
is indispensable. 

The purpose of the old Yogas is to get away from life 
to the Divine so obviously, let us drop Karma. The 
purpose of this new Yoga is to reach the Divine and 
bring the fullness of what is gained into life for that. 
Yoga by works is indispensable. 

Veda and Vedanta are one side of the One Truth; 
Tantra with its emphasis on Shakti is another; in this 
Yoga all sides of the Truth are taken up, not in the syste- 
matic forms given them formerly but in their essence, 
and carried to the fullest and highest significance. The 


integral Yoga needs to develop its own forms and pro- 
cesses, but the ascent of the consciousness through 
the centres and other Tantric knowledge are there 
behind the process of transformation to which so much 
importance is given by me also the truth that nothing 
can be done except through the force of the Mother. 

In our Yoga the Nirvana is the beginning of the higher 
Truth, as it is the passage from the Ignorance to the 
higher Truth. The Ignorance has to be extinguished 
in order that the Truth may manifest. 

The Jain philosophy is concerned with individual 
perfection. Our effort is quite different. We want to 
bring down the Supermind as a new faculty. Just as 
the mind is now a permanent state of consciousness 
in humanity, so also we want to create a race in which 
the Supermind will be a permanent state of consciousness. 

You seem not to have understood the principle of 
this Yoga. The old Yoga demanded a complete renun- 
ciation extending to the giving up of the worldly life 
itself. This Yoga aims instead at a new and transformed 
life. But it insists as inexorably on a complete throwing 
away of desire and attachment in the mind, life and 
body. Its aim is to refound life in the truth of the spirit 
and for that purpose to transfer the roots of all we are 
and do from the mind, life and body to a greater con- 


sciousness above the mind. All must be given up to 
the Supreme Master of the Yoga. 

The power that works in this Yoga is of a thorough- 
going character and tolerates in the end nothing great or 
small, that is an obstacle to the Truth and its realisation. 

The traditions of the past are very great in their own 
place, in the past, but I do not see why we should merely 
repeat them and not go farther. In the spiritual develop- 
ment of the consciousness upon earth the great past ought 
to be followed by a greater future. 

All other Yogas regard this life as an illusion or a 
passing phase; the supramental Yoga alone regards it as 
a thing created by the Divine for a progressive manifes- 
tation and takes the fulfilment of the life and the body 
for its object. 

I have objected in the past to vairagya of the ascetic 
kind and the tamasic kind. I object to it for those who 
come to this Yoga because it is incompatible with my 
aim which is to bring- the Divine into life. 


By Yoga we can rise out of falsehood into truth, out of 
weakness into force, out of pain and grief into bliss, out 
of bondage into freedom, out of death into immortality > 
out of darkness into light, out of confusion into purity, 
out of imperfection into perfection, out of self-division 
into unity, out of Maya into God. All other utilisation of 
Yoga is for special and fragmentary advantages not always 
worth pursuing. Only that which aims at possessing the 
fulness of God is Purna Yoga or Integral Yoga. 

All Yoga which takes us entirely away from the world,, 
is a high but narrow specialisation of divine tapasya. 
God in His perfection embraces everything, we also must 
become all-embracing. 

In brief, by Yoga, we have to replace dualities by 
unity, egoism by divine consciousness, ignorance by divine 
wisdom, thought by divine knowledge, weakness, struggle 
and effort by self-contented divine force, pain and false 
pleasure by divine bliss. This is called in the language 
of Christ bringing down the kingdom of heaven on 
earth, or in modern language, realising and effectuating 
God in the world. 

The principle of this Yoga is not a perfection of humait 
nature as it is, but a psychic and spiritual transformation 
of all the parts of the being through the action of an inner 
consciousness and then of a higher consciousness which 
works on them, throws out the old movements or changes 
them into an image of its own and so transmutes the lower 


into higher nature. It is not so much the perfection of 
the intellect as a transformation of it, a transformation 
of the mind, the substitution of a larger greater principle 
of knowledge and so with all the rest of the being. 

This is a slow and difficult process; the road is long 
and it is hard to establish even the necessary basis. The 
old existing nature resists and obstructs and difficulties 
rise one after another, till they are overcome. 

Yoga of the Gita 

Our Yoga is not identical with the Yoga of the Gita 
although it contains all that is essential in the Gita's 
Yoga. In our Yoga we begin with the idea, the will,, 
the aspiration of the complete surrender ; but at the 
same time we have to reject the lower nature, deliver 
our consciousness from it, deliver the self involved in 
the lower nature by the self rising to freedom in the 
higher nature. The full truth is in the supramental 
consciousness and the power to work from there on life 
and Matter. 

The Gita does not speak expressly of the Divine 
Mother ; it speaks always of surrender to the Purushot- 
tama it mentions her only as the Para Prakriti who 
becomes the Jiva, that is, who manifests the Divine 
in the multiplicity and through whom all these worlds 
are created by the Supreme and he himself descends- 


as the Avatar. The Gita follows the Vedantic tradition 
which leans entirely on the Ishwara aspect of the Divine 
and speaks little of the Divine Mother because its object 
is to draw back from world-nature and arrive at the 
supreme realisation beyond it; the Tantric tradition 
leans on the Shakti or Ishwari aspect and makes all 
depend on the Divine Mother because its object is to 
possess and dominate the world-nature and arrive at 
the supreme realisation through it. This Yoga insists 
on both the aspects ; the surrender to the Divine Mother 
is essential for without it there is no fulfilment of the 
object of the Yoga. 

The Gita at its cryptic close may seem by its silence 
to stop short of that solution for which we are seeking; 
it pauses at the borders of the highest spiritual mind 
and does not cross them into the splendours of the 
supramental Light. 

I suggested the Gita method for you because the 
opening which is necessary for the Yoga here seems to 
be too difficult for you. I may say that the way of the 
Gita is itself a part of the Yoga here and those who 
have followed it, to begin with or as a first stage, have 
a stronger basis than others for this Yoga. 


The ordinary life consists in work for personal aim 
and satisfaction of desire under some mental or moral 
control, touched sometimes by a mental ideal. The 
Gita's Yoga consists in the offering of one's work as a 
sacrifice to the Divine, the conquest of desire, egoless 
and desireless action, bhakti for the Divine, an entering 
into the cosmic consciousness, the sense of unity with 
all creatures, oneness with the Divine. This Yoga adds 
the bringing down of the supramental Light and Force 
and the transformation of the nature.^ 


AN Avatar, roughly speaking, is one who is conscious of 
the presence and power of the Divine born in him or 
descended into him and governing from within his will 
and life and action; he feels identified inwardly with 
this divine power and presence. But a Vibhuti is supposed 
to embody some power of the Divine and is enabled by 
it to act with great force in the world, but that is all 
that is necessary to make him a Vibhuti : the power may 
be very great, but the consciousness is not that of an 
inborn or indwelling Divinity. 

The Avatar takes upon himself the nature of humanity 
in his instrumental parts, though the consciousness acting 
behind is divine. That does not prevent the Avatar from 
acting as men act and using the movements of Nature 


for his life and work. Surely for the earth consciousness 
the very fact that the Divine manifests himself is the 
greatest of all splendours. 

Jhe Divine puts on an appearance of humanity, assumes 
the outward human nature in order to tread the path ancl 
show it to human beings, but does not cease to be the 
Divine. It is a manifestation that takes place, a manifesta- 
tion of a growing Divine consciousness, not human 
turning into divine. The Mother was inwardly above the 
human even in childhood. 

the Divine descends, he takes upon himself the 
burden .of humanity in order to exceed it he becomes 
humanin show humanity how to become Divine. 
But that cannot be if there is only a weakling without 
any divine Presence within or divine Force behind him 
he has to be strong in order to put his strength ipto all 
who are willing to receive it. There is therefore in him 
a double element human in front, Divine behind. The 
Divinity acts according to another consciousness, the con- 
sciousness of the Truth above and the Lila below and 
It acts according to the need of the Lila, not according 
to men's ideas of what It should or should not do. 

The Divine Manifestation, even when it manifests in 
mental and human ways, has behind it a consciousness 
greater than the mind and not bound by the petty mental 


and moral conventions of this very ignorant human 
race so that to impose these standards on the Divine is 
to try to do what is irrational and impossible. 

The Divine does the sadhana first for the world and 
then gives what is brought down to others. Naturally, 
the Mother does the sadhana in each sadhak only it is 
conditioned by their zeal and their receptivity. 

It is much easier for the sadhak by faith in the Mother 
to keep free because the Mother by the very nature 
of her work had to identify herself with the sadhaks, to 
support all their difficulties, to receive into herself all 
the poison in their nature, to take up besides all the diffi- 
culties of the universal earth-nature, including the possi- 
bility of death and disease in order to fight them out. If 
she had not done that, not a single sadhak would have 
been able to practise this Yoga. The Divine has to jut on 
humanity in order that the human being may rise \o the 
Divine. It is a simple truth, but nobody seems to be 
able to understand that the Divine can do that and yet 
remain different from them can still remain the 


The Avatar is not supposed to act in a non-human way 
he takes up human action and uses human methods 
with the human consciousness in front and the Divine 
behind. If he did not, his taking a human body would 
have no meaning and would be of no use to anybody. 
He could just as well have stayed above and done things 
from there. 

The manifestation of the Divine in the Avatar is of 
help to man because it helps him to discover his own 
divinity, find the way to realise it. 

There are two sides of the phenomenon of Avatar- 
hood, the Divine Consciousness and the instrumental 
personality. The Divine Consciousness is omnipotent 
but it has put forth the instrumental personality in Nature 
under the conditions of Nature and it uses it according 
to the rules of the game though also sometime to 
change the rules of the game. 

The Divine does not need to suffer or struggle for 
himself; if he takes on these things it is in order to bear 
the world-burden and help the world and men. The 
Divine bears them and at the same time shows the way 
out of them; otherwise his assumption of human nature 
has no meaning and no utility and no value. I have said 
that the Avatar is one who comes to open the Way for 
humanity to a higher consciousness. 


The Mother : 

The Divine Grace alone has the power to intervene 
and change the course of Universal Justice. The great 
work of the Avatar is to manifest the Divine Grace upon 
earth. To be a disciple of the Avatar is to become an 
instrument of the Divine Grace. The Mother is the 
great dispensatrix through identity of the Divine 
Grace, with a perfect knowledge through identity of 
the absolute mechanism of Universal Justice. 

The chief purpose of avatarhood is to give to men a 
concrete proof that the Divine can live upon earth. 

To believe or not to believe in the possibility of avatar- 
hood can make no difference to the bare fact. If God 
chooses to manifest in a human body I do not see how 
any human thought, approval or disapproval can affect 
in the least His decision; and if He takes birth in a body, 
the denial of men cannot prevent the fact from being a 
fact, and if He decides not to incarnate in a human body, 
the faith, certitude and belief of all humanity cannot in 
the least alter the fact that He is not incarnate. It is only 
in perfect quietness and silence, free from all prejudices 
and preferences, that the consciousness can perceive the 



FOR myself, the dark conditions do not discourage me 
of the vanity of my will to "help the world", for I knew 
they had to come ; they were there in the world-nature 
and had to rise up so that they might be exhausted or 
expelled and a better world freed from them might be 
there. After all, something has been done in the outer 
field and that may help or prepare for getting some- 
thing done in the inner field also. For instance, India 
is free and her freedom was necessary if the divine work 
was to be done. The difficulties that surround her now 
and may increase for a time, especially with regard to 
the Pakistan imbroglio, were also things that had to 
come and to be cleared out.... Here too there is sure to 
be a full clearance, though unfortunately, a considerable 
amount of human suffering in the process is inevitable. 
Afterwards the work for the Divine will become more 
possible and it may well be that the dream, if it is a 
dream, of leading the world towards the spiritual light, 
may even become a reality. So I am not disposed even 
now, in these dark conditions to consider my will to help 
the world as condemned to failure. 

I believe the descent of this Truth opening the way 
to a development of divine consciousness here to be the 
final sense of the earth evolution. If greater men than 


myself have not had this vision and this ideal before them, 
that is no reason why I should not follow my Truth- 
sense and Truth-vision. There is no question of X or 
Y or anybody else in that. It is a question between 
the Divine and myself whether it is the Divine Will 
or not, whether I am sent to bring that down or open 
the way for its descent or at least make it more possible 
or not. 

I have no intention of achieving the Supermind for 
myself only I am not doing anything for myself, as 
I have no personal need of anything, neither of salvation 
(Moksha) nor supramentalisation. If I am seeking after 
supramentalisation, it is because it is a thing that has 
to be done for the earth-consciousness and if it is not 
done in myself, it cannot be done in others. My supra- 
mentalisation is only a key for opening the gates of the 
Supramental to the earth-consciousness ; done for its 
own sake, it would be perfectly futile.... 

Of course, anyone who wants to change earth-nature 
must first accept it in order to change it. To quote 
from a poem of my own, A God's Labour : 

He who would bring the heavens here. 
Must descend himself into clay 

And the burden of earthly nature bear 
And tread the dolorous way.... 


As for faith, you write as if I never had a doubt or 
any difficulty. I have had worse than any human mind 
can think of. It is not because I have ignored difficulties, 
but because I have seen them more clearly, experienced 
them on a larger scale than anyone living now or be- 
fore me that, having faced and measured them, I am 
sure of the results of my work. In the way that one 
treads with the greater Light above, even every diffi- 
culty gives its help and has its value and Night itself 
carries in it the burden of the Light that has to be. 

I know with absolute certitude that the Supramental 
is a truth and that its advent is in the very nature of 
things inevitable. The question is as to the when and 
the how. That also is decided and predestined from 
somewhere above ; but it is here being fought out amid 
a rather grim clash of conflicting forces. That is, how- 
ever, certain that a number of souls have been sent to 
see that it shall be now. My faith and will are for the 



If we had lived physically in the Supermind from the 
beginning nobody could have been able to approach us 
nor could any sadhana have been done. There could 
have been no hope of contact between ourselves and 
the earth and men. Even as it is, Mother has to come 
down towards the lower consciousness of the sadhaks 
instead of keeping always in Her own. The Divine has 
to veil himself in order to meet the human. 


There is no difference between the Mother's path 
and mine ; we have and always had the same path, the 
path that leads to the supramental change and the divine 
realisation ; not only at the end, but from the beginning 
they have been the same. 

The attempt to set up a division and opposition 
putting the Mother on one side and myself on another 
and opposite or quite different side, has always been 
a trick of the forces of Falsehood when they want to 
prevent a sadhak from reaching the Truth. Dismiss all 
such falsehoods from your mind. The Mother and my- 
self stand for the same Power in two forms. 

You consider that the Mother can be of no help to 
you. If you cannot profit by her help, you would find 
still less profit in mine. But, in any case, I have no 
intention of altering the arrangement I have made for 
all the disciples without exception that they should 
receive the light and force from her and not directly 
from me and be guided by her in their spiritual pro- 
gress. I have made the arrangement not for any tem- 
porary purpose but because it is the one way, provided 
always the disciple is open and receives. 

The Mother and myself deal with all according to the 
law of the Divine. We receive alike rich and poor, those 
who are high-born or low-born according to human 
standards, and extend to them an equal love and pro- 


tection. Their progress in sadhana is our main concern 
for they have come here for that, not to satisfy their 
palates or their bellies, not to make ordinary vital de- 
mands or to quarrel about position or place or comforts. 
That progress depends on how they answer to the 
Mother's love or protection whether they receive the 
forces she pours on all alike, whether they use or mis- 
use what she gives them. But the Mother has no inten- 
tion or obligation to deal with all outwardly in the same 
way the demand that she should do so is absurd and 
imbecille and if she did it, she would prove false to 
the truth of things and the law of the Divine. Each 
sadhak has to be dealt with according to his nature, his 
capacities, his real needs (not his claims or desires) and 
according to what is best for his spiritual welfare. As 
to how it is to be done, we refuse to be dictated to by 
the ignorance of those of the sadhaks who consider that 
the Mother must act according to their standards or 
their ideas of equality or justice or the demands of their 
vital or the notions they have brought with them from 
the outside world. We act according to the Light within 
us and for the Truth that we are striving to establish 
in this earthly Nature. 

In Mother's childhood's visions she saw myself whom 
she knew as "Krishna". 


The detail of method of the later stages of the Yoga, 
which go into little known or untrodden regions, I have 
not made public and I do not at present intend to do 

What we are doing, if and when we succeed, will be a 
beginning, not a completion. It is the foundation of a 
new consciousness on earth a consciousness with infinite 
possibilities of manifestation. The eternal progression 
is in the manifestation and beyond it there is no 

It is only Divine Love which can bear the burden I 
have to bear, that all have to bear who have sacrificed 
everything else to the one aim of uplifting earth out of 
its darkness towards the Divine.... 

The Mother's difficulties are not her own; she bears 
the difficulties of others and those that are inherent in 
the general action and working for the transformation.... 

We have to do it through ourselves first and, through 
the circle of sadhaks gathered around us, in the terres- 
trial consciousness as typified here. If a few open, that 
is sufficient for the process to be possible. On the other 
hand, if there is a general misunderstanding and resis- 
tance, that makes it difficult and the process more 
laborious, but it does not make it impossible. 

Progress might be slow at first, but progress would 
come; it would quicken afterwards and with the 


supramental force here, there would be for you as for 
others the full speed and certitude. 

We are not working for a race or a people or a continent 
or for a realisation of which only Indians or only Orientals 
are capable. Our aim is not, either, to found a religion 
or a school of philosophy or a school of Yoga, but to 
create a ground of spiritual growth and experience and 
a way which will bring down a greater Truth beyond 
the mind but not inaccessible to the human soul and 
consciousness. All can pass who are drawn to that 
Truth, whether they are from India or elsewhere, from 
the East or from the West. 

It would be only myself who could speak of things 
in my past giving them their true form and significance. 

Neither you nor anyone else knows anything at all 
of my life ; it has not been on the surface for men to 

I may say also that I did not leave politics because 
I felt I could do nothing more there ; such an idea was 
very far from me. I came away because I got a distinct 
"Adesh" in the matter.... 


For the rest, I have never known any will of mine 
for one major event in the conduct of the world affairs 
to fail in the end, although it may take a long time for 
the world-forces to fulfil it. 

August 1 5th is my own birthday and it is naturally 
gratifying to me that it should have assumed this vast 
significance (of free India). I take this coincidence, 
not as a fortuitous accident, but as the sanction and seal 
of the Divine Force that guides my steps on the work 
with which I began life, the beginning of its full fruition. 
...In all these movements free India may well play a 
large part and take a leading position.... 

Indeed, on this day I can watch almost all the world- 
movements which I hoped to see fulfilled in my lifetime, 
though then they looked like impracticable dreams, 
arriving at fruition or on their way to achievement. 

The first of these dreams was a revolutionary move- 
ment which would create a free and united India. India 
today is free but she has not achieved unity.... The old 
communal division into Hindus and Muslims seems 
now to have hardened into a permanent political divi- 
sion of the country. It is to be hoped that this settled 
fact will not be accepted as settled for ever or as any- 
thing more than a temporary expedient. For if it lasts, 
India may be seriously weakened, even crippled.... 
This must not be; the partition must go.... By whatever 


means, in whatever way, the division must go ; unity 
must and will be achieved, for it is necessary for the 
greatness of India's future. 

Another dream was for the resurgence and liberation 
of the peoples of Asia and her return to her great role 
in the progress of human civilisation. 

The third dream was a world-union forming the outer 
basis of a fairer, brighter and nobler life for all man- 
kind. That unification of the human world is under 
way ; there is an imperfect initiation organised but 
struggling against tremendous difficulties. 

Another dream, the spiritual gift of India to the world 
has already begun. India's spirituality is entering Europe 
and America in an ever increasing measure.... 

The final dream was a step in evolution which would 
raise man to a higher and larger consciousness and begin 
the solution of the problems which have perplexed and 
vexed him since he first began to think and to dream of 
individual perfection and a perfect society. 

From Early Letters of 1911-1915 

I am developing the necessary powers for bringing 
down the spiritual on the material plane, and I am now 
able to put myself into men and change them, removing 
the darkness and bringing light, giving them a new 
heart and a new mind. This I can do with great swift- 


ness and completeness with those who are near me, but 
I have also succeeded with men hundreds of miles away. 
I have also been given the power to read men's characters 
and hearts, even their thoughts, but this power is not 
yet absolutely complete, nor can I use it always and in 
all cases. My communication with the other world 
is yet of a troubled character, though I am certainly 
in communication with some very great powers. But of 
all these things I will write more when the final obstacles 
in my way are cleared from the path. 

What I perceive more clearly, is that the principal 
object of my Yoga is to remove absolutely and entirely 
every possible source of error and ineffectiveness, of 
error in order that the Truth I shall eventually show to 
men may be perfect, and of ineffectiveness in order that 
the work of changing the world, so far as I have to assist 
it, may be entirely victorious and irresistible. It is for this 
reason that I have been going through so long a discipline 
and that the more brilliant and mighty results of Yoga 
have been so long withheld. I have been kept busy laying 
down the foundation, a work severe and painful. It is 
only now that the edifice is beginning to rise upon the 
sure and perfect foundation that has been laid. 

My Yoga is proceeding with great rapidity, but I defer 
writing to you of the results until certain experiments in 
which I am now engaged, have yielded fruit sufficient 
to establish beyond dispute the theory and system of Yoga 
which I have formed and which is giving great results 
not only to me, but to the young men who are with 


me. ...I expect these results within a month, if all goes 

The whole earth is now under one law and answers to 
the same vibrations and I am sceptical of finding any place 
where the clash of the struggle will not pursue us. In any 
case, an effective retirement does not seem to be my 
destiny. I must remain in touch with the world until I 
have either mastered adverse circumstances or succumbed 
or carried on the struggle between the spiritual and 
physical so far as I am destined to carry it on. This is 
how I have always seen things and still see them. 

One needs to have a calm heart, a settled will, entire 
self-abnegation and the eyes constantly fixed on the 
beyond to live undiscouraged in times like these which 
are truly a period of universal decomposition. For 
myself, I follow the Voice and look neither to right nor 
to left of me. The result is not mine and hardly at all 
now even the labour. 

Heaven we have possessed, but not the earth ; but 
the fullness of the Yoga is to make, in the formula of 
the Veda, "Heaven and Earth equal and one." 

Everything internal is ripe or ripening, but there is 
a sort of locked struggle in which neither side can make 


a very appreciable advance, the spiritual force insisting 
against the resistance disputing every inch and making 
more or less effective counter-attacks.... And if there 
were not the strength and Ananda within, it would be 
harassing and disgusting work ; but the eye of know- 
ledge looks beyond and sees that it is only a protracted 


THE One whom we adore as the Mother is the divine 
Conscious Force that dominates all existence, one and 
yet so many-sided that to follow her movement is im- 
possible even for the quickest mind and for the freest 
and most vast intelligence. The Mother is the conscious- 
ness and force of the Supreme and far above all she 

But personally too the Mother has stooped to descend 
here into the Darkness that she may lead it to the Light, 
into the Falsehood and Error that she may convert it to 
the Truth, into this Death that she may turn it to godlike 
Life, into this world-pain and its obstinate sorrow and 
suffering that she may end it in the transforming ecstasy 
of her sublime Ananda. In her deep and great love for 
her children she has consented to put on herself the 
cloak of this obscurity, condescended to bear the attacks 
and torturing influences of the powers of the Darkness 
and the Falsehood, borne to pass through the portals of 


the birth that is a death, taken upon herself the pangs 
and sorrows and sufferings of the creation, since it 
seemed that thus alone could it be lifted to the Light and 
Joy and Truth and eternal Life. 

The Mother's consciousness and mine are the same, the 
one Divine Consciousness in two, because that is neces- 
sary for the play. Nothing can be done without her 
knowledge and force, without her consciousness if any- 
body really feels her consciousness, he should know that 
I am there behind it and if he feels me it is the same 
with hers. 

The Mother's consciousness is the divine conscious- 
ness and the Light that comes from it is the light of the 
Divine Truth. One who receives and accepts and lives 
in the Mother's light, will begin to see the truth on all 
the planes, the mental, the vital, the physical. 

It is not necessary for us always to be physically con- 
scious of the action, for it is often carried out when the 
mind is occupied with outward things or when we sleep. 
The Mother's sleep is not sleep but an inner conscious- 
ness in which she is in connection with people or working 
everywhere. At the time she is aware, but she does not 
carry all that always into her waking consciousness or in 
her memory. A call would come in the occupied waking 
mind as the thought of the person coming in a more 


free or in a concentrated state as a communication from 
the person in question; in a deeper concentration or in 
sleep or trance she would see the person coming and 
speaking to her or she herself going there. Besides 
that, wherever the Force is working, the Presence is there. 

Mother's embodiment is a chance for the earth-con- 
sciousness to receive the Supramental into it and to 
undergo first the transformation necessary for that to 
be possible. Afterwards there will be a further transfor- 
mation by the Supramental. 

There is one divine Force which acts in the universe 
and in the individual and is also beyond the individual 
and the universe. The Mother stands for all these, but 
she is working here in the body to bring down something 
not yet expressed in this material world so as to trans- 
form life here it is so that you should regard her as the 
Divine Shakti working here for that purpose. She is 
that in the body, but in her whole consciousness she is 
also identified with all the other aspects of the Divine. 

The Divine Mother is the Consciousness and Force 
of the Divine which is the Mother of all things. 

It is the Divine who is the Master the Self is inactive, 
it is always a silent witness supporting all things that is 
the static aspect. There is also the dynamic aspect through 


which the Divine works behind that is the Mother. 
You must not lose sight of that, that it is through the 
Mother that all things are attained. 

The relation which exists between the Mother and all 
who accept her is a psychic and spiritual motherhood. 
It is a far greater relation than that of the physical mother 
to her child; it gives all that human motherhood can give, 
but in a much higher way, and it contains in itself 
infinitely more. 

If the sadhak becomes unfaithful to the Mother, it 
means that he did not want the sadhana or the Mother 
but the satisfaction of his desires and his ego. That is 
not Yoga. 

Mother has taken the body because a work of a physical 
nature, including a change in the physical world, had to 
be done. Some have come with her to share in the work, 
others she had called, others have come seeking for the 
light. With each she has a personal relation or a possi- 
bility of the personal relation, but each is of its own kind. 
To apply the silly mathematical rules of the physical mind 
here is absurd. Your physical mind cannot understand 
what the Mother does, its values and standards and 
ideas are not hers. It is still worse to make your personal 
vital demand or desire the measure of what she ought to 
do. She acts in each case for different reasons suitable to 
that case. 


Whether in work or in Yoga the Mother acts not from 
the mind or from the level of consciousness from which 
these criticisms arise, but from quite another vision 
and consciousness. If people want to understand why 
the Mother does things, let them get into the same inner 
consciousness from which she sees and acts. As to what 
she is, that also can only be seen either with the eye of 
faith or of a deeper vision. 

It is the Purusha and Prakriti sides of the nature one 
leading to pure conscious existence, static, the other to 
pure conscious force, dynamic the Mother. 

If I give, the Mother's force goes with it, or else the 
sadhak would get nothing, and if the Mother gives, my 
support goes with it and gives it my light as well as the 
Mother's. It is two sides of one indivisible action one 
carrying with it the other. It is the Mother's Force that 
gives the push. 

The Mother proposition is true. If one is open to Sri 
Aurobindo and not to the Mother it means that one is 
not really open to Sri Aurobindo. There is one force only, 
the Mother's force or, if you like to put it like that, the 
Mother is Sri Aurobindo's Force. 


This is what is termed the Adya Shakti; she is the 
Supreme Consciousness and Power above the universe 
and it is by her that all the Gods are manifested, and even 
the Supramental Ishwara comes into manifestation 
through her the Supramental Purushottama of whom 
the Gods are Powers and Personalities. 

As for the Mantra 3 usually the Mother's name has 
the full power in it; but in certain states of consciousness 
the double Name [The Mother & Sri Aurobindo] may 
have a special effect. 

A free and united India will be there and the Mother 
will gather around her her sons and weld them into a 
single national strength in the life of a great and united 


THERE are two powers that alone can eject in their 
conjunction the great and difficult thing which is the 
aim of our endeavour, a fixed and unfailing aspiration 
that calls from below and a supreme Grace from above 
that answers. 

But the supreme Grace will act only in the conditions 
of the Light and the Truth; it will not act in conditions 


laid upon it by the Falsehood and the Ignorance. For 
if it were to yield to the demands of the Falsehood, it 
would defeat its own purpose. 

These are the conditions of the Light and Truth: 

There must be a total and sincere surrender; there 
must be an exclusive self-opening to the divine Power; 
there must be a constant and integral choice of the 
Truth that is descending, a constant and integral re- 
jection of the falsehood of the mental, vital and physical 
Powers and Appearances that still rule the earth-Nature. 
The surrender must be total and seize all the parts of 
the being. There must be no part of the being, even the 
most external, anything that makes a reserve, anything 
that hides behind doubts, confusion and subterfuges, 
anything that revolts or refuses. 

If behind your devotion and surrender you make a 
cover for your desires, egoistic demands and vital insis- 
tences, if you put these things in place of the true as- 
piration or mix them with it and try to impose them 
on the Divine Shakti, then it is idle to invoke the 
divine Grace to transform you. You must keep the 
temple clean if you wish to instal there the living 

Reject the false notion that the divine Power will do 
and is bound to do everything for you at your demand 
and even though you do not satisfy the conditions laid 
down by the Supreme. Make your surrender true and 
complete, then only will all else be done for you. Reject 
too the false and indolent expectation that the divine 


Power will do even the surrender for you. The Supreme 
demands your surrender to her, but does not impose 
it; you are free at every moment, till the irrevocable 
transformation comes, to deny and to reject the Divine 
or to recall your self-giving, if you are willing to suffer 
the spiritual consequences. Your surrender must be 
self-made and free; it must be the surrender of a living 
being, not of an inert automaton or mechanical tool. 
A glad and strong and helpful submission is demanded 
to the working of the Divine Force, the obedience of 
the illumined disciple of the Truth, of the inner Warrior 
who fights against obscurity and falsehood, of the faithful 
servarft of the Divine. 

So long as the lower nature is active the personal effort 
of the sadhaka remains necessary. The personal effort 
required is a triple labour of aspiration, rejection and 

(i) An aspiration vigilant, constant, unceasing. 

(ii) Rejection of the movements of the lower nature. 

(iii) Surrender of oneself and all one is and has. 

In proportion as the surrender and self-consecration 
progress, the Sadhaka becomes conscious of the Divine 
Shakti doing the sadhana. The more this conscious 
process replaces his own effort, the more rapid and true 
becomes his progress. But it cannot completely replace 
the necessity of personal effort until the surrender and 
consecration are pure and complete from top to bottom. 
Note that a tamasic surrender refusing to fulfil the 
conditions and calling on God to do everything and 


save one all the trouble and struggle is a deception and 
does not lead to freedom and perfection.... 

To walk through life armoured against all fear, peril 
and disaster, only two things are needed, two that go 
always together the Grace of the Divine Mother and 
on your side an inner state made up of faith, sincerity 
and surrender. Let your faith be pure, candid and 
perfect. An egoistic faith in the mental and vital being 
tainted by ambition, pride, vanity, mental arrogance, 
vital self-will, personal demand, desire for the petty 
satisfactions of the lower nature is a low and smoke- 
obscured flame that cannot burn upwards to heaven. 
Regard your life as given you only for the divine work 
and to help in the divine manifestation. Desire nothing 
but the purity, force, light, wideness, calm, ananda of 
the divine consciousness and its insistence to transform 
and perfect your mind, life and body. Ask for nothing 
but the divine, spiritual and supramental Truth, its 
realisation on earth and in you and in all who are called 
and chosen and the conditions needed for its creation 
and its victory over all opposing forces. 

Let your sincerity and surrender be genuine and entire. 
When you give yourself, give completely, without demand, 
without condition, without reservation so that all in you 
shall belong to the Divine Mother and nothing be left to 
the ego or given to any other power. 

The more complete your faith, sincerity and surrender, 
the more will grace and protection be with you. And 
when the grace and protection of the Divine Mother are 


with you, what is there that can touch you or whom need 
you fear? A little of it even will carry you through all diffi- 
culties, obstacles and dangers; surrounded by its full pre- 
sence you can go securely on your way because it is hers, 
careless of all menace, unaifected by any hostility however 
powerful, whether from this world or from worlds in- 
visible. Its touch can turn difficulties into opportunities, 
failure into success and weakness into unfaltering strength. 

While this transformation is being done it is more than 
ever necessary to keep yourself free from all taint of the 
perversions of the ego. Let no demand or insistence creep 
in to stain the purity of the self-giving and the sacrifice. 
There must be no attachment to the work or the result, 
no laying down of conditions, no claim to possess the 
Power that should possess you, no pride of the instrument, 
no vanity or arrogance. Nothing in the mind or in the 
vital or physical parts should be suffered to distort to its 
own use or seize for its own personal and separate satis- 
faction the greatness of the forces that are acting through 
you. Let your faith, your sincerity, your purity of aspi- 
ration be absolute and pervasive of all the planes and layers 
of the being; then every disturbing element and distorting 
influence will progressively fall away from your nature. 

The sadhana of this Yoga does not proceed through any 
set mental teaching or prescribed forms of meditation, 


mantras or others, but by aspiration, by a self-concentra- 
tion inwards or upwards, by self-opening to an Influence, 
to the Divine Power above us and its workings, to the 
Divine Presence in the heart and by the rejection of all 
that is foreign to these things. It is only by faith, aspi- 
ration and surrender that this self-opening can come. 

It is not by taking a mere mental attitude that this can 
be done or even by any number of inner experiences which 
leave the outer man as he was. It is this outer man who 
has to open, to surrender and to change. His every least 
movement, habit, action has to be surrendered, seen, 
held up and exposed to the divine Light, offered to the 
divine Force for its old forms and motives to be destroyed 
and the divine Truth and the action of the transforming 
consciousness of the Divine Mother to take their place. 

The constant presence of the Mother comes by practice; 
the Divine Grace is essential for success in the sadhana> 
but it is the practice that prepares the descent of the Grace. 

You have to learn to go inward, ceasing to live in exter- 
nal things only, quiet the mind and aspire to become 
aware of the Mother's working in you. 

Faith, reliance upon God, surrender and self-giving to 
the Divine Power are necessary and indispensable. But 


reliance upon God must not be made an excuse for in- 
dolence, weakness and surrender to the impulses of the 
lower Nature. 

There is no method in this Yoga except to concentrate, 
preferably in the heart, and call the presence and power 
of the Mother to take up the being and by the workings 
of her force transform the consciousness. When the mind 
falls quiet and the concentration becomes strong and the 
aspiration intense, then there is a beginning of experience. 
The more the faith, the more rapid the result is likely to 
be. The bhakta does not rely on his own effort alone, 
but on the grace and power of the Divine whom he adores. 

There are always difficulties and a hampered progress 
in the early stages and a delay in the opening of the inner 
doors until the being is ready. The road of Yoga is long, 
every inch of ground has to be won against much resis- 
tance and no quality is more needed by the sadhak than 
patience and single-minded perseverance with a faith 
that remains firm through all difficulties, delays and 
apparent ^failures. 

Each part of the nature wants to go on with its old 
movements and refuses, so far as it can, to admit a radical 
change and progress, because that Would subject it to 
something higher than itself and deprive it of its sove- 
reignty in its own field, its separate empire. It is this 
that makes transformation so long and difficult a process. 


The lower nature is ignorant and undivine, not in itself 
hostile but shut to the Light and Truth. The hostile 
forces are anti-divine, not merely undivine; they make 
use of the lower nature, pervert it, fill it with distorted 
movements and by that means influence man and even 
try to enter and possess or at least entirely control him. 

The rule in Yoga is not to let the depression depress 
you, to stand back from it, observe its cause and remove 
the cause. The Yogi should look on all the defects of 
the nature as movements of the lower prakriti common 
to all and reject them calmly, firmly and persistently 
with full confidence in the Divine Power. However 
hard the fight, the only thing is to fight it out now and 
here to the end. 

The goal of Yoga is always hard to reach, but this one 
is more difficult than any other, and it is only for those 
who have the call, the capacity, the willingness to face 
everything and every risk, even the risk of failure, and 
the will to progress towards an entire selflessness, desire- 
lessness and surrender. 

All the ordinary vital movements are foreign to the 
true being and come* from outside; they do not belong 
to the soul nor do they originate in it but are waves from 
the general Nature. 


When one lives in the true consciousness one feels the 
desires outside oneself, entering from outside, from the 
universal lower Prakriti, into the mind and the vital 

Demand and desire are only two different aspects of 
the same thing. Demand or desire comes from the 
mental or the vital, but a psychic or spiritual need is a 
different thing. The psychic does not demand or desire 
it aspires; it does not make conditions for its surrender 
or withdraw if its aspiration is not immediately satisfied 
for the psychic has the complete trust in the Divine 
or in the Guru and can wait for the right time or the 
hour of the Divine Grace. 

The supramental realisation is much more difficult 
and exacting in its conditions and the most difficult of 
all is to bring it down to the physical level. 

You should not rely on anything else alone, however 
helpful it may seem, but chiefly, primarily, fundamentally 
on the Mother's Force. The sun and the Light may 
be a help but cannot take the place of the Mother's 



Our object is the supramental realisation and we have 
to do whatever is necessary for that or towards that 
under the conditions of each stage. At present the 
necessity is to prepare the physical consciousness; for 
that a complete equality and peace and a complete 
dedication free from personal demand or desire in the 
physical and the lower vital parts are the thing to be 


established. Other tilings can come in their proper 
time. What is needed now is the psychic opening in the 
physical consciousness and the constant presence and 
guidance there. It is this material consciousness into 
which we are seeking to bring first the higher Light and 
Power and Ananda, and then the Supramental Truth 
which is the object of our Yoga. 

By remaining physically open to the Mother, all that 
is necessary for work or sadhana develops progressively, 
that is one of the chief secrets, the central secret of the 

To practise Yoga implies the will to overcome all 
attachments and turn to the Divine alone. The principal 
thing in the Yoga is to trust in the Divine Grace at every 
step, to direct the thought continually to the Divine and 
to offer oneself till the being opens and the Mother's 
force can be felt working in the Adhara. 

To remain open to the Mother is to remain always 
quiet and happy and confident not restless, not grieving 
or despondent, to let her force work in you, guide you, 
give you knowledge, give you peace and Ananda. 

It is by the constant remembrance that the being is 
prepared for the full opening. By the opening of the 
heart the Mother's presence begins to be felt and, by 
the opening to her Power above, the Force of the higher 
consciousness comes down into the body and works 
there to change the whole nature. 


The direct opening of the psychic centre is easy only 
when the ego-centricity is greatly diminished and also 
if there is a strong bhakti for the Mother. A spiritual 
humility and sense of submission and dependence is 


To be a Yogi, a Sannyasi, a Tapaswi is not the object 
here. The object is transformation, and the transfor- 
mation can only be done by a force infinitely greater 
than your own; it can only be done by being truly like 
a child in the hands of the Divine Mother. 


The effort demanded of the sadhak is that of aspiration, 
rejection and surrender. If these three are done the rest 
is to come of itself by the Grace of the Mother and the 
working of her force in you. But of the three the most 
important is surrender of which the first necessary form 
is trust and confidence and patience in difficulty. 

Nothing can be done except through the force of the 
Mother. All has to be done by the working of the Mother's 
force aided by your aspiration, devotion and surrender. 


'X* is probably making two mistakes first, expecting 
outward expressions of love from the Mother; second, 
looking for progress instead of concentrating on openness 
and surrender without demand of a return. These are 
two mistakes which sadhaks are constantly making. If 


one opens, if one surrenders, then as soon as the nature is 
ready, progress will come of itself; but the personal con- 
centration for progress brings difficulties and resistance 
and disappointment because the mind is not looking at 
things from the right angle. 

The sadhaks who enter the Yoga are human beings and 
if they were not allowed a human approach at the begin- 
ning and long after, they would not be able to start the 
Yoga or would not be able to continue it. But the human 
approach to the Divine should not be constantly turned 
into a human revolt and reproach against it. 

The power needed in Yoga is the power to go through 
effort, difficulty or trouble without getting fatigued, 
depressed, discouraged or impatient and without breaking 
off the effort or giving up one's aim or resolution. A quiet 
vigilant but undistressed persistence is the best way to 
get the sadhana done. 

It is because the vital is restless and full of desires that 
it is like that. Also the physical mind is by no means at 
rest. If the desires were thrown out and the ego less active 
and the physical mind at rest, knowledge would come from 
above fn place of the physical mind's stupidities, the vital 
mind could be calm and quiet and the Mother's Force 


take up the action and the higher consciousness begin to 
come down. 

The tendency to inquire and know is in itself good, but 
it must be kept under control. What is needed for pro- 
gress in sadhana is gained best by increase of consciousness 
and experience and of intuitive knowledge. 

The pressure and help of the Mother's Force is always 
there. Your rapidity of progress depends upon your 
keeping yourself open to it and rejecting calmly, quietly 
and steadily all suggestions and invasions of other forces. 
Especially the nervous excitement of the vital has to be 
rejected; a calm and quiet strength in the nervous being 
and the body is the only sound basis. 

These are the main conditions of preparation for the 
supramental change, but none of them is easy, and they 
must be complete before the Adhara can be said to be 
ready. If the true attitude (psychic, unegoistic, open only 
to the Divine Force) can be established, then the process 
can go on much more quickly: 

i. Get the psychic being in the front and keep it 
there, putting its power on the mind, vital and physical, 
so that it shall communicate to them its force of* single 
minded aspiration, trust, faith, surrender, direct and im- 


mediate detection of whatever is wrong in them and turned 
towards ego and error, away from Light and Truth. 

2. Eliminate egoism in all its forms and from every 
movement of the consciousness. 

3. Develop the cosmic consciousness let j:he ego- 
centric outlook disappear in wideness, impersonality, 
the sense of the cosmic divine, the perception of the 
universal force, the realisation and understanding of the 
cosmic manifestation, the play. 

4. Find in place of ego the true being a portion of the 
Divine, issued from the World-Mother and an instrument 
of the manifestation. This sense of being a portion of 
the Divine and an instrument should be free from all 
pride, sense of claim of ego or assertion of superiority, 
demand or desire. For if these elements are there, then 
it is not the true thing. 

5. Most in doing Yoga live in the mind, vital, physical, 
lit up occasionally or to some extent by the higher mind 
and by the illumined mind; but to prepare for the supra- 
mental change, it is necessary to open up to the intuition 
and the overmind, so that these may make the Adhara 
jready for the supramental change. Allow the conscious- 
ness quietly to develop and widen and the knowledge of 
these things will progressively come. 

6. Calm, discrimination, detachment (but not indiffer- 
ence) are all very important, for their opposites impede 
very much the transforming action. Intensity of aspira- 
tion should be there, but along with these, no hurry, 
no inertia neither rajasic over-eagerness nor tamasic 


discouragement a steady and persistent but quiet call 
and working. No snatching or clutching at realisation, 
but allowing realisation to come from within and above, 
and observing accurately its field, its nature, its limits. 
7. Let^the power of the Mother work in you, but be 
careful to avoid mixture or substitution in its place of 
either a magnified ego-working or a force of ignorance 
presenting itself as Truth. Aspire especially for the 
elimination of all obscurity and unconsciousness in the 

The Mother : 

The question you are to answer is this : Do you 
want the Yoga for the sake of the Divine ? Is the Divine 
the supreme fact of your life, so much so that it is simply 
impossible for you to do without it ? Do you feel that 
your very raison d'etre is the Divine and without it there 
is no meaning in your existence ? If so, then only can it 
be said that you have a call for the path. 

Aspiration for the Divine is the first thing necessary, 
'the next thing you have to do is to tend it, to keep it 
always alert and awake and living. And for that what is 
required is concentration concentration upon the Divine 
with a view to an integral and absolute consecration to 
its Will and Purpose. 

Concentrate in the heart. Enter into it; go within and 
deep and far, as far as you can. Gather all the strings of 


your consciousness that are spread abroad, roll them up 
and take a plunge and sink down. A fire is burning there, 
in the deep quietude of the heart. It is the divinity 
in you your true being. Hear its voice, follow its dictates. 

To prepare oneself for the Yoga, one should be con- 
scious, first of all. We are conscious of only an insignificant 
portion of our being; for the most part we are unconscious. 
It is this unconsciousness that keeps us down to our 
unregenerate nature and prevents change and trans- 
formation in it. It is through unconsciousness that the 
undivine forces enter into us and make us their slaves. 
You are to be conscious of yourself; that is to say, reso- 
lutely reject one and accept the other. The duality will 
present itself at every step and at every step you will 
have to make your choice. You will have to be patient 
and persistent and vigilant. 

Yoga does become dangerous if you want it for your 
own sake, to serve a personal end. Dangers and diffi- 
culties come in when people take up Yoga, not for the 
sake of the Divine, but because they want to acquire 
power and under the guise of Yoga seek to satisfy some 
ambition. If you cannot get rid of ambition, do not 
touch the thing. It is fire that burns. 

There are two paths of Yoga, one of tapasya (discipline) 
and the other of surrender. The path of tapasya is 
arduous, the path of surrender is safe and sure. 

If you take up this path of surrender fully and sincerely, 
there is no more danger or serious difficulty. The question 
is to be sincere. If you are not sincere, do not begin 


Yoga. The first effect of Yoga, however, is to take away 
the mental control, and the hungers that lie dormant are 
suddenly set free, they rush up and invade the being. 
So long as this mental control has not been replaced 
by the Divine control, there is a period of transition when 
your sincerity and surrender will be put to test. 

The impulses and desires that come up by the pressure 
of Yoga should be faced in a spirit of detachment and 
serenity, as something foreign to yourself or belonging 
to the outside world. They should be offered to the 
Divine, so that the Divine may take them up and 
transmute them. 

If you have once opened yourself to the Divine, if 
the power of the Divine has once come down into you 
and yet you try to keep to the old forces, you prepare 
troubles and difficulties and dangers for yourself. You 
must be vigilant and see that you do not use the Divine 
as a cloak for the satisfaction of your desires. 

So long as you belong to humanity and so long as 
you lead the ordinary life, it does not matter much if 
you mix with the people of the world ; but if you want 
the divine life, you will have to be exceedingly careful 
about your company and your environment. The whole 
world is full of the poison. You take it in with every 
breath. You can lose in a few minutes what it has taken 
you months to gain. 

It is always wrong to display powers. This does 
not mean that there is no use for them. But they have 
to be used in the same way as they came. They come 


by union with the Divine. They must be used by the 
will of the Divine and not for display. 


To enter the spiritual life means to take a plunge 
into the Divine, as you would jump into the sea. And 
that is not the end but the very beginning; for after 
you have taken the plunge, you must learn to live in the 
Divine. That is the plunge you have to take, and unless 
you do it, you may do Yoga for years and yet know 
nothing of a true spiritual living. 

Yoga means union with the Divine, and the union 
is effected through offering it is founded on the offering 
of yourself to the Divine. When the resolution has 
been taken, when you have decided that the whole of 
your life shall be given to the Divine, you have still 
at every moment to remember it and carry it out in all 
the details of your existence. 

In the beginning of the Yoga you are apt to forget the 
Divine very often. But by constant aspiration you 
increase your remembrance and you diminish the forget- 
fulness. But this should not be done as a severe disci- 
pline or a duty ; it must be a movement of love and joy. 


THIS Yoga demands a total dedication of the life to 
the aspiration for the discovery and embodiment of 


the Divine Truth and to nothing else whatsoever. 

You must go inside yourself and enter into a complete 
dedication to the spiritual life. All clinging to mental 
preferences must fall away from you, all insistence on 
vital aims and interests and attachments must be put 
away, all egoistic clinging to family, friends, country 
must disappear if you want to succeed in Yoga. 

The ways of the Divine are not like those of the 
human mind or according to our patterns and it is 
impossible to judge them or to lay down for Him what 
He shall or shall not do, for the Divine knows better 
than we can know. Not to impose one's mind and vital 
will on the Divine but to receive the Divine's will and 
follow it, is the true attitude of sadhana. 

Fix upon your mind and heart the resolution to live 
for the Divine Truth and for that alone ; reject all that 
is contrary and incompatible with it and turn away from 
the lower desires ; aspire to open yourself to the Divine 
Power and to no other. Do this in all sincerity and the 
present and living help you need will not fail you. 

The necessities of a sadhaka should be as few as pos- 
sible; for there are only a very few things that are real 
necessities in life. The rest are either utilities or things 
decorative to life or luxuries. 

These, a Yogin has a right to possess or enjoy only on 
one of two conditions : 

(a) if he uses them during his sadhana solely to train 


himself in possessing things without attachment or 
desire and learn to use them rightly, in harmony with 
the Divine Will, with a proper handling, a just organisa- 
tion, arrangement and measure, 

(b) if he has already attained a true freedom from desire 
and attachment and is not in the least moved or affected 
in any way by loss or withholding or deprival. If he 
has any greed, desire, demand, claim for possession or 
enjoyment, any anxiety, grief, anger or vexation when 
denied or deprived, he is not free in spirit and his use of 
the things he possesses is contrary to the spirit of sadhana. 
Even if he is free in spirit, he will not be fit for possession 
if he has not learned to use things not for himself, but 
for the Divine Will, as an instrument, with the right 
knowledge and action in the use, for the proper equip- 
ment of a life lived not for oneself but for and in the Divine. 

To remain within, above and untouched, full of the 
inner consciousness and the inner experience, listening 
when need be to one or another with the surface conscious- 
ness, but with even that undisturbed, not either pulled 
outwards or invaded that is the perfect condition for 
the sadhana. 

Care should be taken that there should be no ambitious 
or selfish misuse, no pride or vanity, no sense of supe- 
riority, no claim or egoism of the instrument, only a 


simple and pure psychic instrumentation of the nature 
in any way in which it is fit for the service of the Divine. 
Take with you the peace and quietude and joy and keep 
it by remembering always the Divine. 

A mere restless dissatisfaction with the ordinary life 
is not a sufficient preparation for this Yoga. A positive 
inner call, a strong will and a great steadiness are neces- 
sary for success in the spiritual life. 

Live always as if you were under the very eye of the 
Supreme and of the Divine Mother. Do nothing, try to 
think and feel nothing that would be unworthy of the 
Divine Presence. 

It is not Yoga to give free play to the natural instincts 
and desires. Yoga demands mastery over the nature, not 
subjection to the nature. 

It is the past habit of the vital that makes you repeatedly 
go out into the external part; you must persist and estab- 
lish the opposite habit of living in your inner being 
which is your true being and of looking at everything 
from there. This Yoga is not of world-shunning ascetic- 
ism, but of divine life. 


Follow always the one rule, to open yourself directly 
to the Divine Force and not to others; if you keep in touch 
with it, all else will progressively arrange itself. 

But in order that it may go on developing, you must 
become more and more quiet, more and more able to hold 
whatever comes without getting too eager and excited. 
Peace and calmness are the first thing in the peace 
you can bear whatever love, Ananda, strength or know- 
ledge comes. 


Truth in speech and truth in thought are very impor- 


A spiritual atmosphere is more important than outer 
conditions; if one can get that and also create one's own 
spiritual air to breathe in and live in it, that is the true 
condition of progress. 


The Mother is always near and within, it is only the 
obscurity of mind and vital that does not see or feel it. 
That is a knowledge which the mind of a sadhaka ought 
to hold firmly. 


If a sadhaka does anything wrong inwardly or out- 
wardly, it creates a wrong influence in the atmosphere 
of the Ashram and opens the gates to the hostile Powers. 


The feeling that all one does is from the Divine, that all 
action is the Mother's is a necessary step in experience, 
but one cannot remain in it one has to go farther. Those 
can remain in it who do not want to change the nature 
but only to have experience of the Truth behind it. 

One can be a conscious and perfect instrument only 
when one is no longer acting in obedience to the ignorant 
push of the lower nature but in surrender to the Mother 
and aware of her higher Force acting within oneself. 

One must be vigilant, but not anxious and uneasy. 
The Mother's Force will act and bring the result in its 
own time, provided one offers all to her and aspires 
and is vigilant, calling and remembering her at all times, 
rejecting quietly all that stands in the way of the action 
of her transforming Force. 

There should be not only a general attitude, but each 
work should be offered to the Mother so as to keep the 
attitude a living one all the time. There should be at the 
time of work no meditation, for that would withdraw the 
attention from the work, but there should be the constant 
memory of the One to whom you offer it. This is only a 
first process. When you begin to feel always that it is the 
Mother's force that is doing the work and you are only a 
channel or an instrument, then in place of memory there 
will have begun the automatic constant realisation of 
Yoga, divine union, in works. 


Not only in your inward concentration, but in your 
outward acts and movements you must take the right 
attitude. If you do that and put everything under the 
Mother's guidance, you will find the difficulties begin to 
diminish or are much more easily got over and things 
become steadily smoother. 


Demands should not be made; what you receive freely 
from the Mother helps you; what you demand or try to 
impose on her is bound to be empty of her force. 


If vanity, ambition and self-conceit stand in your way, 
cast them from you. You will not get rid of these things 
by merely waiting for them to disappear. If you merely 
wait for things to happen, there is no reason why they 
should happen at all. 


Once one has entered the path of Yoga, there is only 
one thing to do, to fix oneself in the resolution to go to 
the end whatever happens, whatever difficulties arise. 
None really gets the fulfilment in Yoga by his own 
capacity it is by the greater Force that stands over 
you that it will come and it is the call, persistent through 
all vicissitudes, to the Force, by which the fulfilment 
will come. Even when you cannot aspire actively, keep 
yourself turned to the Mother for the help to come that 
is the one thing to do always. 


Everyone who is turned to the Mother is doing my 
Yoga. It is a great mistake to suppose that one can "do" 
the Purna Yoga i.e. carry out and fulfil all the sides of the 
Yoga by one's own effort. No human being can do that. 
What one has to do is to put oneself in the Mother's 
hands and open oneself to her by service, by bhakti, by 
aspiration; then the Mother by her light and force works 
in him so that the sadhana is done. It is a mistake also 
to have the ambition to be a big Purna Yogi or a supra- 
mental being and ask oneself how far have I got towards 
that. The right attitude is to be devoted and given to the 
Mother and to wish to be whatever she wants you to be. 
The rest is for the Mother to decide and do in you. 

There is one thing everybody should remember that 
everything should be done from the point of view of 
Yoga, of sadhana, of growing into a divine life in the 
Mother's consciousness. To insist upon one's own mind 
and its ideas, to allow oneself to be governed by one's 
own vital feelings and reactions should not be the rule 
of life here. One has to stand back from these, to be 
detached, to get in their place the true knowledge from 
above, the true feelings from the psychic within. This 
cannot be done if the mind and vital do not surrender,, 
if they do not renounce their attachment to their own 
ignorance which they call truth, right, justice. All the 
trouble rises from that; if that were overcome, the 
true basis of life, of work, of harmony, of all in the 


union with the Divine would more and more replace 
the trouble and difficulty of the present. 

Our incapacity does not matter there is no human 
being who is not in his parts of nature incapable but 
the Divine Force is also there. If one puts one's trust 
in that, incapacity will be changed into capacity. Diffi- 
culties and struggles themselves then become a means 
towards the achievement. 

It is when there is no attachment to outward things 
for their own sake and all is only for the Mother and 
the life through the inner psychic being is centred in 
her that the best condition is created for the spiritual 



Those who are not straightforward cannot profit 
by the Mother's help, for they themselves turn it away. 
Unless they change, they cannot hope for the descent 
of the supramental Light and Truth into the lower vital 
and physical nature ; they remain stuck in their own 
self-created mud and cannot progress. 


One rule for you I can lay down, "Do not do, say or 
think anything which you would want to conceal from 
the Mother". 


We must find the Self, the Divine, then only can we 
know what is the work .the Self or the Divine demands 
from us. Until then our life and action can only be a 


help or means towards finding the Divine and it ought 
not to have any other purpose. But to decide before- 
hand by our limited mental conceptions what they must 
be is to hamper the growth of the spiritual Truth within. 
The first necessity is the practice of concentration of 
your consciousness within yourself. The ordinary 
human mind has an activity on the surface which veils 
the real Self. But there is another, a hidden conscious- 
ness within behind the surface one in which we can 
become aware of the real Self and of a larger, deeper 
truth of nature, can realise the Self and liberate and 
transform the nature. To quiet the surface mind and 
begin to live within is the object of this concentration. 
To concentrate in the heart centre with the offering 
of oneself to the Divine and the aspiration for this 
inward opening and for the Presence in the heart is the 
first way and, if it can be done, the natural beginning ; 
for its result once obtained makes the spiritual path 
far more easy and safe than if one begins the other way 
but to begin with the heart centre, if one can do it, 
is the more desirable. 

One must say "Since I want 'only the Divine, my 
success is sure, I have only to walk forward in all con- 
fidence and His own Hand will be there secretly leading 
me to Him by His own way and at His own time". 
That is what you must keep as your constant mantra. 


As for the way out of the impasse you speak of, I 
know only of the quieting of the mind which makes 
meditation effective, purification of the heart which 
brings the Divine touch and in time the Divine Presence* 
humility before the Divine which liberates from egoism 
and pride of the mind and of the vital. What I have 
said is that you should not expect the Divine or insist 
on it at once or within an early time. It can come early 
or it can come late, but come it will if one is faithful in 
one's call. 


Harmony and not strife is the law of yogic living. The 
aim here is fulfilment of the Divine in Life and for that, 
union and solidarity are indispensable. All jealousy, strife,, 
hatred, aversion, rancour and other evil vital feelings 
should be abandoned as they can be no part of the spiri- 
tual life. So, also, all egoistic love and attachment will 
have to disappear the love that loves only for the ego's 
sake and, as soon as the ego is hurt and dissatisfied, ceases 
to love or even cherishes rancour and hate. It is under- 
stood of course that such things as sexual impurity must 
disappear also. 


The things that have to be established are: 
Brahmacharya, complete sex-purity; Shamah, quiet and 
harmony in the being, its forces maintained but con- 
trolled, harmonised, disciplined; Satyam, truth and 
sincerity in the whole nature; Prashantih, a general state 


of peace and calm; Atmasamyama, the power ,and habit 
to control whatever needs control in the movements of 
the nature. When these are fairly established, one has 
laid the foundation on which one can develop the Yoga 
consciousness and with the Yoga consciousness there 
comes an easy opening to realisation and experience. A 
Yoga like this needs patience, because it means a change 
both of the radical motives and of each part and detail 

of the nature. 


Meditation is only a means or device, the true move- 
ment is when even walking, working and speaking, one 

is still in sadhana. 


You must remain and grow always more and more 
deeply quiet and still both in yourself and in your attitude 
to the world around you. If you can do this, the sadhana 
is likely to go on progressing and enlarging itself with a 
minimum of trouble and disturbance. 

You must gather yourself within more firmly. If you 
disperse yourself constantly, go out of the inner circle, 
you will constantly move about in the pettiness of the 
ordinary outer nature and under the influences to which 
it is open. Learn to live within, to act always from within, 
from a constant communion with the Mother. You 
must persist and establish the habit of living in your 
inner being which is your true being and of looking at 
everything from there. 


The Mother's presence is always there; but if you 
decide to act on your own your own idea, your own 
notion of things, your own will and demand upon things, 
then it is quite likely that her presence will get veiled; 
it is not she who withdraws from you, but you who draw 
back from her. But your mind and vital don't want to 
admit that, because it is always their preoccupation to 
justify their own movements. If the psychic were allowed 
its full predominance, this would not happen. 

It is not advisable to cut oneself off from mixing with 
people altogether. You must remain in the higher con- 
sciousness even when with people. 

Keep your aspiration strong and sincere and call in the 
Divine in each thing and at each moment for support 
and in all that you feel keep yourself open to us. That is 
the easiest way to the Divine. 

Do not dwell much on the defects of others. It is not 
helpful. Keep always quiet and peace in the attitude. 

Quarrels and clashes are a proof of the absence of the 
Yogic poise and those who seriously wish to do Yoga must 
learn to grow out of these things. It is easy enough not 


to clash when there is no cause for strife or dispute or 
quarrel; it is when there is cause and the other side is 
impossible and unreasonable that one gets the opportu- 
nity of rising above one's vital nature. 

Efface the stamp of ego from the heart and let the love 
of the Mother take its place. Cast from the mind all in- 
sistence on your personal ideas and judgment, then you 
will have the wisdom to understand her. Let there be no 
obsession of self-will, ego-drive in the action, love of per- 
sonal authority, attachment to personal preference, then 
the Mother's force will be able to act clearly in you and 
you will get the inexhaustible energy for which you ask 
and your service will be perfect. 

All should be done quietly from within working,, 
speaking, reading, writing as part of the real conscious- 
ness n ot with the dispersed and unquiet movement of 
the ordinary consciousness. If you are troubled by failure 
or excited by success, that also you should overcome. 

If one has the close inner relation, one feels the Mother 
always near and within and around and there is no insis- 
tence on the closer physical relation for its own sake.... If 
they get the outer closeness, they will find that it means 
nothing without the inner oneness and closeness. One 


may be physically near the Mother and yet as far from 
her as the Sahara desert. 

If any sadhaka refuses in practice to admit this change 
or if he refuses even to admit the necessity for any change 
of his lower vital being and his habitual external perso- 
nality, I am entitled to conclude that whatever his pro- 
fessions he has not accepted either myself or my Yoga. 

Whatever the difficulties of the nature, however long 
and painful the process of dealing with them, they cannot 
stand to the end against the Truth, if there is or if there 
comes in these parts the true spirit, attitude and endea- 
vour. But if a sadhaka continues out of self-esteem and 
self-will or out of tamasic inertia to shut his eyes or 
harden his heart against the Light, so long as he does 
that, no one can help him. The consent of all the being is 
necessary for the divine change, and it is the complete- 
ness and fullness of the consent that constitutes the 
integral surrender. But the consent of the lower vital 
must not be only a mental profession or a passing emo- 
tional adhesion; it must translate itself into an abiding 
attitude and a persistent and constant action. 

There is a general protection around all the disciples, 
but most go out of it by their attitude, thoughts and 
actions or open the way to other forces. 


The Mother: 

When you come to the Divine, you must abandon all 
mental conceptions; but, instead of doing that, you throw 
your conceptions upon the Divine and want the Divine 
to obey them. The only true attitude for a Yogi is to be 
plastic and ready to obey the Divine command whatever 
it may be; nothing must be indispensable to him, nothing 
a burden. Often the first impulse of those who want to 
live the spiritual life is to throw away all they have; but 
they do it because they want to be rid of a burden, not 
because they want to surrender to the Divine. Men 
who possess wealth and are surrounded by the things 
that give them luxury and enjoyment turn to the Divine, 
and immediately their movement is to run away from 
these things and escape from their bondage. But it is a 
wrong movement; you must not think that the things 
you have belong to you, they belong to the Divine. 
If the Divine wants you to enjoy anything, enjoy it; but 
be ready too to give it up the very next moment with a 

If we allow a falsehood, however small, to express itself 
through our mouth or our pen, how can we hope to 
become perfect messengers of Truth? A perfect servant 
of Truth should [abstain even from the slightest inexacti- 
tude, exaggeration or deformation. 


Do not worry about the reactions of people however 
unpleasant they may be the vital is everywhere and in 
everybody full of impurities and the physical full of 
unconsciousness. These two imperfections have to be 
cured, however long ft may take, and we have only to 
work at it patiently and courageously. 

The force was acting chiefly in the mind, the vital 
and, through it, in the physical. It has come further 
down in its action and now it is at work not only in the 
material but also in the subconscient and even in the 
inconscient. Unless you follow this descending movement 
and allow the force to act in your body and the material 
regions of the consciousness, you will find yourself strand- 
ed on the road without being able to advance any further. 
And now to allow this working of the force, it is detailed 
surrender of all movements, habits, tastes, preferences, 
sense of necessities etc., that is urgently required. 


He who wants to advance on the path of perfection 
must never complain of the difficulties on the way; for 
each one is an opportunity for a new progress. To com- 
plain is a sign of weakness and of insincerity. 


The secret of this attainment of perfection lies in the 
sincere urge for it. In one's action one must be free 
from all social conventions, all moral prejudices. All 


physical activities should be organised entirely in such a 
way as to make the body grow in balance and force and 
beauty. With this end in view one must abstain from all 
pleasure-seeking including the sexual pleasure. For each 
sexual act is a step towards death. 


Indeed one who wants to prepare for the supramental 
life should never allow his consciousness to slip down to 
dissipation and inconscience under the pretext of enjoy- 
ment or even rest and relaxation. The relaxation should 
be into force and light and not into darkness and weakness. 


The two cannot go together; at every minute you have 
to decide whether you wish to remain within the man- 
hood of yesterday or belong to the supermanhood of 
tomorrow. You must refuse to be moulded according 
to the life as it is and be successful in it, if you want to 
prepare for the life as it shall be and become its active and 
efficient member. You must deny yourself pleasures, if 
you wish to be open to the joy of living in integral beauty 
and harmony. 


The senses should be able to bear everything without 
disgust or displeasure; at the same time they must acquire 
and develop more and more the power of discrimination 
with regard to the quality, origin and result of various 
vital vibrations and so know whether these are helpful to 


the poise and progress of the physical and vital being. 
Moreover, the senses should be utilised as instruments 
to approach and study the physical and vital worlds in all 
their complexities. Sensations are an excellent instrument 
for knowledge and education. To make them serve 
this purpose, they should not be used with an egoistic 
purpose, as a means of enjoyment, in a blind and ignorant 
seeking for pleasure and self-satisfaction. 

It is by enlightening, strengthening and purifying the 
vital and not by weakening it that one can help towards 
the true progress of the being. To deprive oneself of sensa- 
tions is as harmful as depriving oneself of food. But in 
the same way as the choice of food must be made with 
wisdom and only with a view to the growth and proper 
functioning of the body, the choice of sensations also 
should be made and control over them gained with a 
view only to the growth and perfection of this great dyna- 
mic instrument which is essential for the progress of all 
other parts of the being. 


Yoga is not a joke; when you choose it you must know 
what you do. Once you have chosen it, you must stick 
to it. You have no right to waver, you must go through.... 

To do this Yoga, the Yoga of transformation which is 
the most arduous of all things, is possible only if you feel 
that you have come here for that I mean here upon earth 
that for you nothing else is worth doing, that this is the 
very reason of your existence. Even if you have to labour. 


suffer, struggle, it is of no importance; for you want that 
realisation and nothing else. 

Once you have set your foot on the path of Yoga, you 
must have an iron resolution and walk straight to the 
goal at any cost.... 

If you abandon the path, it is difficult even to find it 
again. What is strange is that if you leave it you lose it. 
There are legends to that effect in all countries, of people 
who abandoned the path and then have been seeking it 
again and have never regained it. It is as if it has vanished. 

When you are on the path, do not leave it. Before 
you take it, hesitate, you may hesitate as long as you 
like. But as soon as you have taken it, it is finished, do 
not leave it any more; for that has consequences 
that may extend even to several lives. And that is 
extremely grave. 


THE aspiration must be intense, calm and strong but not 
restless and impatient, then alone it can be stable. 
You should aspire calmly eat, sleep, do your work. 
Peace is the one thing you have to ask for now it is 
only on the basis of peace and calm that the true progress 
and realisation can come. There must be no vital ex- 


citement in your seeking or your aspiration towards the 


But why allow anything to come in the way between 
you and the Divine, any idea, any incident ? When you 
are in full aspiration and joy, let nothing count, nothing 
be of any importance except the Divine and your aspira- 
tion. If one wants the Divine quickly, absolutely, entirely, 
that must be the spirit of approach, absolute, all- 
engrossing, making that the one point with which nothing 
else must interfere. 

The Mother : 

Grace is equally for all. But it is received according 
to the sincerity of each one. It does not depend on 
outward circumstances but on a sincere aspiration and 


Equality is the chief support of the true spiritual 
consciousness and it is this from which a Sadhaka deviates 
when he allows a vital movement to carry him away in 
feeling or speech or action. Equality means a quiet and 
unmoved mind and vital, it means not to be touched or 
disturbed by things that happen or things said or done to 


you, but to look at them with a straight look, free from 
the distortions created by personal feeling, and to try 
to understand what is behind them, why they happen, 
what is to be learnt from them, what is it in oneself 
which they are cast against and what inner profit or 
progress one can make out of them; it means self-mastery 
over the vital movements, anger and sensitiveness 
and pride as well as desire and the rest, not to let them 
get hold of the emotional being and disturb the inner 
peace, not to speak and act in the rush and impulsion 
of these things, always to act and speak out of a calm 
inner poise of the spirit. 

The first condition of inner progress is to recognise 
whatever is or has been a wrong movement in any part 
of the nature, wrong idea, wrong feeling, wrong speech, 
wrong action, and by wrong is meant what departs 
from the truth, from the higher consciousness and higher 
self, from the way of the Divine. 

Complete samata (equality) takes long to establish and 
it is dependent on three things the soul's self-giving 
to the Divine by an inner surrender, the descent of the 
spiritual calm and peace from above and the steady long 
and persistent rejection of all egoistic, rajasic and other 
feelings that contradict samata. 


There can be no firm foundation in sadhana without 
equality. Whatever the unpleasantness of circumstances, 
however disagreeable the conduct of others, you must 


learn to receive them with a perfect calm and without any 
disturbing reaction. These things are the test of equality. 
It is easy to be calm and equal when things go well and 
people and circumstances are pleasant; it is when they 
are the opposite that the completeness of the calm, peace, 
equality can be tested, reinforced, made perfect. 

No doubt, hatred and cursing are not the proper 
attitude. It is true also that to look upon all things and 
all people with a calm and clear vision, to be uninvolved 
and impartial in one's judgments is a quite proper Yogic 
attitude. A condition of perfect samata can be established 
in which one sees all as equal, friends and enemies in- 
cluded, and is not disturbed by what men do or by what 

Equanimity and peace in all conditions, in all parts of 
the being is the first foundation of the Yogic status. 
Peace is the first condition without which nothing else 
can be stable. 

Equality means another thing to have an equal view 
of men and their nature and acts and the forces that 
move them; it helps one to see the Truth about them by 
pushing away from the mind all personal feeling in 
one's seeing and judgment and even all mental bias. 


For a sadhak, to live rather in the calm strength of the 
spirit is an essential part of his progress. 

The Mother: 

..You must have a strong body and strong nerves. 
You must have a strong basis of equanimity in your 
external being. Equanimity is the essential condition 
of union and communion with the Divine. If you have 
this basis, you can contain a world of emotion and yet 
not have to scream it out. This does not mean that you 
cannot express your emotion, but you can express it in 
a beautiful, harmonious way. To weep or scream or 
dance about with the descent of some kind of higher joy 
or experience is always a proof of weakness, either of the 
vital or the mental or the physical nature. If you have 
to bear the pressure of the Divine descent, you must be 
very strong and powerful, otherwise you would be shaken 
to pieces. If a little drop makes you sing and dance and 
scream, what would happen if the whole thing came 
down ? 

All feelings of shrinking and disgust and fear that 
disturb and weaken the human mind can be overcome. 
A Yogi has to overcome these reactions; for almost 
the very first step in Yoga demands that you must keep 
a perfect equanimity in the presence of all beings and 


things and happenings. Always you must remain calm, 
untouched and unmoved; the strength of the Yogi lies 
there. An entire calmness and quietness will disarm 
even dangerous and ferocious animals when they 
confront you. 


Keep a cheerful mind and a peaceful heart. Let nothing 4 
disturb your equanimity and make every day the neces- 
sary progress to advance with me steadily towards the 


The phrase "Blind faith" has no real meaning. I 
suppose they mean they will not believe without proof 
but the conclusion formed after proof is not faith,, 
it is knowledge or it is a mental opinion. Faith is some- 
thing which one has before proof or knowledge and it 
helps you to arrive at knowledge or experience. There 
is no proof that God exists but if I have faith in God, 
then I can arrive at the experience of the Divine. 

There are four kinds of faith : Mental faith combats 
doubts and helps to open to the true knowledge; vital 
faith prevents the attacks of the hostile forces or defeats 
them and helps to open to the true spiritual will and action; 
physical faith keeps one firm through all physical obscu- 
rity, inertia or suffering and helps to open to the founda- 
tion of the true consciousness; psychic faith opens to 


the direct touch of the Divine and helps to bring union 
and surrender. 

Faith can be tamasic and ineffective, i.e., "I believe 
the Mother will do everything, so I will do nothing. 
When she wants, she will transform me." That is not a 
dynamic but a static and inert faith. 

The faith in spiritual things that is asked of the sadhak 
is not an ignorant but a luminous faith, a faith in light and 
not in darkness. It is called blind by the sceptical intellect 
because it refuses to be guided by outer appearances or 
seeming facts. 

Faith does not depend upon experience; it is something 
that is there before experience. When one starts the 
Yoga, it*is not usually on the strength of experience, but 
on the strength of faith. It is so not only in Yoga and 
the spiritual life, but in ordinary life also. All men of 
action, discoverers, inventors, creators of knowledge 
proceed by faith and, until the proof is made or the thing 
done, they go on in spite of disappointment, failure, 
disproof, denial because of something in them that tells 
them that this is the truth, the thing that must be followed 
.and done.... 

Faith is a certitude in the soul which does not depend 
on reasoning, on this or that mental idea, on circum- 


As a rule the only mantra used in this sadhana is that 
of the Mother or of my name and the Mother's. The 
concentration in the heart and the concentration in the 
head can both be used each has its own result. 

There is no method in this Yoga except to concentrate, 
preferably in the heart, and call the presence and power 
of the Mother to take up the being and by the workings 
of her force transform the consciousness. When the 
mind falls quiet and the concentration becomes strong 
and the aspiration intense, then there is a beginning of 
experience. The more the faith, the more rapid the 
result is likely to be. 

When one tries to meditate, there is pressure to go 
inside, lose the waking consciousness and wake inside> 
in a deep inner consciousness. But at first the mind 
takes it for a pressure to go to sleep, since sleep is the 
only kind of inner consciousness to which it has been 
accustomed. In yoga by meditation sleep is therefore 
often the first difficulty but if one perseveres, then 
gradually the sleep changes to an inner conscious state. 

There is no necessity of losing consciousness when you 
meditate. It is the widening and change of the 
consciousness that is essential. 



In order to have Dhyana, the restlessness of the 
mind must be utterly settled, the intellect must become 
like a calm and waveless sea, not a ripple on its surface. 
The distinguishing feature of Dhyana is that it puts out 
a steady force of knowledge on the object of knowledge. 

Concentration is a gathering together of the conscious- 
ness and either centralising at one point or turning on a 
single object, e.g., the Divine ; there can also be a gathered 
condition throughout the whole being, not at a point. 
In meditation it is not indispensable to gather like this, 
one can simply remain with a quiet mind thinking of 
one subject or observing what comes in the consciousness 
and dealing with it.... 

Concentration means fixing the consciousness in one 
place or on one object and in a single condition. Medi- 
tation can be diffusive, e.g., thinking about the Divine, 
receiving impressions and discriminating, watching 
what goes on in the nature and acting upon it etc. 

The best help for concentration is to receive the 
Mother's calm and peace into your mind. It is there 
above you only the mind and its centres have to open 
to it... 

It is to remain qtiiet at the time of meditation, not 
fighting with the mind or making mental efforts to pull 
down the Power or the Silence but keeping only a silent 
will and aspiration for them. If the mind is active, one 
has to learn to look at it, draw back and not giving any 


sanction from within, until its habitual or mechanical 
activities begin to fall quiet for want of support from 
within. If it is too persistent, a steady rejection without 
strain or struggle is the one thing to be done. 

The two main places where one can centre the con- 
sciousness for Yoga are in the head and in the heart. 
The sitting motionless posture is the natural posture for 
concentrated meditation walking and standing are active 
conditions. One can accustom oneself to meditate walk- 
ing, standing, lying but sitting is the first natural position. 

It is better to make the deeper concentration when 
you are alone or quiet. Outward sounds ought not to 
disturb you. The concentration is in its nature quiet 
and steady. If there is restlessness or over-eagerness, 
then that is not concentration. 

There are always two things that can rise up and assail 
the silence, vital suggestions, the physical mind's 
mechanical recurrences. Calm rejection for both is the 
cure. One can remain separate and see the thoughts 
and imaginations pass without being affected, but that 
is not being plunged or engrossed in meditation. 

You have asked what is the discipline to be followed 
in order to convert the mental seeking into a living 
spiritual experience. The first necessity is the practice 
of concentration of your consciousness within yourself. 


The ordinary human mind has an activity on the surface 
which veils the real self. But there is another, a hidden 
consciousness within behind the surface one in which we 
can become aware of the real self and of a larger deeper 
truth of nature, can realise the self and liberate and 
transform the nature. To quiet the surface mind and 
begin to live within is the object of this concentration. 
Of this true consciousness other than the superficial 
there are two main centres, one in the heart (not the 
physical heart but the cardiac centre in the middle of 
the chest,) one in the head. The concentration in the 
heart opens within and by following this inward opening 
and going deep one becomes aware of the soul or psychic 
being, the divine element in the individual. This being 
unveiled begins to come forward, to govern the nature, 
to turn it and all its movements towards the Truth, to- 
wards the Divine, and to call down into it all that is above. 
It brings the consciousness of the Presence, the dedica- 
tion of the being to the Highest and invites the descent 
into our nature of a greater Force and Consciousness 
which is waiting above us. To concentrate in the heart 
centre with the offering of oneself to the Divine and 
the aspiration for this inward opening and for the Presence 
in the heart is the first way and, if it can be done, the 
natural beginning; for its result once obtained makes 
the spiritual path far more easy and safe than if one 
begins the other way.... 

Finally, in all difficulties where personal effort is 
hampered the help of the Teacher can intervene and 


bring about what is needed for the realisation or for 
the immediate step that is necessary. 

Concentration is necessary, first, to turn the whole 
will and mind from the discursive divagation natural 
to them, following a dispersed movement of the thoughts, 
running after many-branching desires, led away in the 
track of the senses and the outward mental response to 
phenomena : we have to fix the will and the thought on 
the eternal and real behind all, and this demands an im- 
mense effort, a one-pointed concentration. Secondly, it 
is necessary in order to break down the veil which is 
erected by our ordinary mentality between ourselves 
and the truth; for our knowledge can be picked up 
by the way, by ordinary attention and reception, but the 
inner, hidden and higher truth can only be seized by an 
absolute concentration of the mind on its object, an 
absolute concentration of the will to attain it and, once 
attained, to hold it habitually and securely unite oneself 
with it. 

The Mother : 

The number of hours spent in meditation is no proof 
of spiritual progress. It is a proof of your progress when 
you no longer have to make an effort to meditate. Then 
you have rather to make an effort to stop meditation : it 


becomes difficult to stop meditation, difficult to stop 
thinking of the Divine, difficult to come down to the 
ordinary consciousness. Then you are sure of your pro- 
gress, then you have made real progress when concentra- 
tion in the Divine is the necessity of your life, when you 
cannot do without it, when it continues naturally from 
morning to night, whatever you may be engaged in 
doing. What is required of you is consciousness; to be 
constantly conscious of the Divine. If you need to 
make an effort to go into meditation, you are still very 
far from being able to live the spiritual life. The 
final aim is to be in constant union with the Divine, 
not only in meditation but in all circumstances and 
in all the active life. 

Collective meditation is not desirable. I do not approve 
of it. It brings more troubles. It is not safe, so it is 
better that it is dropped.... 

Yes, if one has to say something or tell or talk or to 
read something from the Mother or Sri Aurobindo or 
somebody explains the works of Sri Aurobindo and the 
Mother, it is all right that you meet together and remain 
together, but not to meditate. 

The meditation can be collective and it is very good 
and it energises a great force, but it is only when the 
members who collect together for the meditation are 
single-minded, in full harmony and co-operation, they are 
together for one single ideal, one and not divided all 


as one block or one single unit. That too not many but a 
selected few. It is most important to have an inner 
vision and discrimination in choosing people for 

It is a meditation which has the power to transform 
your being, a meditation which is progressive. Usually 
people do not have a dynamic meditation. When they 
enter into what they call meditation, it is a kind of immobi- 
lity in which nothing changes; they come out of it just 
as they entered into it, without any progress either in their 
being or in their consciousness. They could meditate 
in this way for eternities and it would bring no change 
either in themselves or in the universe. That is why 
Sri Aurobindo speaks of dynamic meditation, for it is 
just the contrary : it is transforming meditation. 


The first thing to do in the sadhana is to get a settled 
peace and silence in the mind. Otherwise you may have 
experiences, but nothing will be permanent. It is in the 
silent mind that the true consciousness can be built.... 

The forces that stand in the way of sadhana are the 
forces of the lower mental, vital and physical nature. 
Behind them are adverse powers of the mental, vital and 
subtle physical worlds. These can be dealt with only 


after the mind and heart have become one-pointed and 
concentrated in the single aspiration to the Divine.... 

Aspire to the Mother for this settled quietness and calm 
of the mind and this constant sense of the inner being in 
you standing back from the external nature and turned to 
the Light and Truth.... 

The important thing is to get rid of the habit of the 
invasion of troubling thoughts, wrong feelings, confusion 
of ideas, unhappy movements. These disturb the nature 
and cloud it and make it difficult for the Force to work; 
when the mind is quiet and at peace, the Force can work 

more easily. 


Aspire for the rest of the divine consciousness, but with 
a calm and deep aspiration. It can be ardent as well as 
calm, but not impatient, restless or full of rajasic eager- 
ness. Remain quiet, open yourself and call the divine 
Shakti to confirm the calm and peace, to widen the con- 
sciousness and to bring into it as much light and power 
as it can receive and assimilate. Take care not to be 
over-eager, as this may disturb such quiet and balance 
as has been already established in the vital nature. 


To remain quiet within, firm in the will to go through, 
refusing to be disturbed or discouraged by difficulties 
or fluctuations, that is one of the first things* to be learned 
in the path. 


Here as elsewhere, quiet is the first thing needed, to 
keep the consciousness quiet, not allow it to get agitated 
and in turmoil. Then in the quiet to call for the Force 
to clear up all this obscurity and change it. 

To develop in the physical itself a constant will for 
the drawing down of the higher consciousness especially 
the Peace and Force from above, is the best way out of it. 

The one thing that is most needed for this sadhana is 
peace, calm, especially in the vital a peace which 
depends not on circumstances or surroundings but on the 
inner contact with a higher consciousness which is the 
consciousness of the Divine, of the Mother. Those who 
have not that or do not aspire to get it can come here 
and live in the Ashram for ten or twenty years and yet 
be as restless and full of struggle as ever, those who 
open their minds and vital to the Mother's strength 
and peace get it even in the hardest and most unpleasant 
work and the worst circumstances. 

A quiet mind and a quiet vital are the first conditions 
for success in sadhana. 


The Mother : 

The Divine Consciousness is at work to transform you 
and you must open to it in order to let it work freely 
in you. Be quiet always, calm, peaceful and let the 
Force work in your consciousness through the transpa- 
rency of a perfect sincerity. 

It is only in quietness and peace that one can know 
what is the best thing to do. 


Establish a greater peace and quietness in your body> 
that will give you the strength to resist attacks of illness. 


Increase the inner rest, it must become a rest always 
present even in the midst of the greatest activity and so 
steady that nothing has the power to shake it and 
then you will become a perfect instrument for the 


Be very careful to remain always calm and peaceful 
and let an integral equanimity establish itself more 
and more completely in your being. Do not allow your 
mind to be too active and to live in a turmoil, do not 
jump to conclusions from a superficial view of things; 
always take your time, concentrate and decide only 
in quietness. 


Be quiet and gather strength and force not only to do 
work but also chiefly to achieve the Transformation. 


Personal effort is needed for opening yourself more 
and more by assent to the true things. Peace, Light, 
Truth, Ananda by refusing the wrong things, such as 
angerTfalselaood, lust etc. 


It is the wrong movements, self-will, egoism, the vital 
passions, vanity, personal desires etc. that stand in the 
way of giving full assent to the Mother's working in 
the sadhak's nature. 

If there is no personal effort, if the sadhak is too 
indolent and tamasic to try, why should the Grace act ? 

Note that a tamasic surrender refusing to fulfil the 
conditions and calling on God to do everything and save 
one all the trouble and struggle is a deception and does 
not lead to freedom and perfection. 


So long as there is not the full Presence and conscious 
working of the higher Force, some amount of the per- 
sonal effort is indispensable. To do the sadhana for the 


sake of the Divine and not for one's own sake is of course 
the true attitude. 


The soul, the psychic being is in direct touch with 
the Divine Truth, but it is hidden in man by the mind, 
the vital being and the physical nature. If there is a 
refusal of the psychic new birth, a refusal to become 
the child new born from the Mother, owing to attach- 
ment to intellectual knowledge or mental ideas or to 
some vital desire, then there will be a failure in the 

If you want a more swift and visible progress, it can 
only be by bringing your psychic to the front through 
a constant self-offering. Aspire intensely, but without 


The psychic being will not need the support of intel- 
lectual ideas or outer signs and helps. It is that alone 
that can give you the direct feeling of the Divine, the 
constant nearness, the inner support and aid. You will 
not then feel the Mother remote or have any further 
doubt about the realisation; for the mind thinks and 
the vital craves but the soul feels and knows the Divine. 
If you want to succeed in this Yoga, you must take your 


stand on the psychic relation and reject the egoistic 
vital movement. The psychic being coming to the 
front and staying there is the decisive movement in the 


Happiness comes from the soul's satisfaction, not 
from the vitaTs or the body's. The vital is never satis- 
fied ; the body soon ceases to be moved at all by what it 
easily or always has. Only the psychic being brings the 
real joy and felicity, 


Aspiration, constant and sincere, and the will to* 
turn to the Divine alone are the best means to bring 
forward the psychic. 


Purification and consecration are two great necessities 
of sadhana. Those who have experiences before puri- 
fication run a great risk : it is much better to have the 
heart pure first, for then the way becomes safe. That 
is why I advocate "the psychic change of the nature first 
for that means the purification of the heart. 

Awakening means the conscious action of the psychic 
from behind. When the psychic comes to the front, it 
invades the mind and vital and body and psychicises 
their movements. It comes best by aspiration and aa 


unquestioning and entire turning and surrender to 
the Mother. 


The inner being is composed of the inner mental, 
the inner vital, the inner physical. The psychic is the 
inmost supporting all the others. 


It is the soul, the psychic being in you, behind the 
heart, that is awake and wants to concentrate the mind 
on the Divine. It is the nature of the mind to go out to 
other things, but now when it does that there is the 
unease in the heart, the psychic sorrow, because the 
heart feels at once that this is wrong and the head also 
aches because of the resistance to the Divine Force at 
work. This is a thing that often happens at an early 
-stage, after the opening of the consciousness to the 


The psychic being is one's own individual soul-being. 
It is not the Divine, though it has come from the Divine 
and develops towards the Divine. 

The Mother : 

There is not one person in a million who has a 
conscious relation with his psychic being, even for a 


moment. The psychic being can work from within, 
but, for the external being, in such an invisible and 
unconscious way as if it did not exist. In most cases, 
in almost all cases, in fact, the psychic being is asleep, 
as it were, not active at all, but in a kind of torpor. It 
is only by Sadhana and persistent effort that one can 
arrive at a conscious connection with one's psychic being. 

I am always present in your psychic being. It is there 
that you can and ought to find me, and when you will 
find me there, in the depths of your heart, you will 
recognise me also in my physical form. 


The silent mind is a result of Yoga ; the ordinary 
mind is never silent. 

Mother does not approve at all of the idea of a com- 
plete retirement. It does not bring the control it is a 
control established while in contact with the outward 
things that is alone genuine. You must establish that 
from within by a fixed resolution and practice. Too much 
mixing and too much talk should be avoided, but a 
complete retirement is not the thing. It has not had 
the required result with anyone so far. 


The Mother : 

It is only in silence that a true progress can be made ; 
it is only in silence that one can rectify a wrong move- 
ment ; it is only in silence that one can be of help to 
somebody else. 


To be entirely sincere means to desire the divine 
Truth only, to surrender yourself more and more to 
the Divine Mother, to reject all personal demand and 
desire other than this one aspiration, to offer every action 
in life to the Divine and do it as the work given without 
bringing in the ego. This is the basis of the divine life, 


You have only to be perfectly sincere and aspire for 
purification and reject whatever is wrong in you. The 
Divine Force will then act and do the rest. That is the 
simple and true way. 


The house of the Divine is not closed to any who 
knock sincerely at its gates, whatever their past stumbles 

and errors. 


A greater power is sincerity j a greatest power of all 
is Grace. 


The Divine gives the fruit not by the measure of the 
sadhana but by the measure of the soul's sincerity and 
its aspiration. One should say : "I am ready to be not 
what I want but what the Divine wants me to be". 

Open with sincerity. That means to open integrally 
and without reservation ; not to give one part of you 
to the divine working and keep back the rest ; not to 
make a partial offering and keep for yourself the other 
movements of your nature. All must be opened wide ; 
it is insincerity to hold back any part of you or keep it 
shut to the Divine. 

Open with faithfulness. That means to be open con- 
stantly and always ; not to open one day and withdraw 
the next. 


The Mother : 

In order to be always near me really and effectively 
you must become more and more sincere, open and 
frank towards me. 

Sincerity is the key of the divine doors. 


As long as there is within the being the possibility of 
an inner conflict it means that there is still in him some 



A complete surrender is not possible in so short a 
time, for a complete surrender means to cut the knot 
of the ego in each part of the being and offer it, free 
and whole, to the Divine. 

It is not possible to get rid of the stress on personal 
effort at once and not always desirable; for personal 
effort is better than tamasic inertia. The personal effort 
has to be transformed progressively into a movement of 
the Divine Force. 

It is not advisable in the early stages of the sadhana to 
leave everything to the Divine or expect everything 
from it without the need of one's own endeavour. That 
is only possible when the psychic being is in front. 
Under other conditions this attitude is likely to lead to 
stagnation and inertia. 

It is ego and desire that prevent surrender. If there 
is no surrender, there can be no transformation of the 
whole being. Absolute sincerity can make the deter- 
mination of surrender rapidly effective. 

Active surrender is when you associate your will with 
the Divine Will, reject what is not the Divine, assent to 
what is the Divine. Passive surrender is when everything 
is left entirely to the Divine it turns out that you sur- 


render to the lower nature under pretext of surrendering 
to the Divine. 

True surrender is possible when the sadhak is able 
to get rid of these things accept the knowledge from 
above in place of his own ideas, the will of the Divine in 
place of his own desires, the movements of the Truth 
in place of his physical habits and as a result is able to 
live wholly for the Divine. 

Self-giving or surrender is demanded of those who 
practise this Yoga, because without such a progressive 
surrender of the being it is quite impossible to get any- 
where near the goal. To keep open means to call in 
Mother's Force to work in you, and if you do not sur- 
render to it, it amounts to not allowing the Force to work 
in you at all or else only on condition that it will work 
in the way you want and not in its own way which is the 
way of the Divine Truth. 


It is necessary if you want to progress in your sadhana 
that you should make the submission and surrender of 
which you speak sincere, real and possible. This cannot 
be as long as you mix up your desires with your spiritual 
aspiration. It cannot be as long as you cherish vital 
attachment to family, child or anything or anybody 
else. If you are to do this Yoga, you must have only one 


desire and aspiration, to receive the spiritual Truth 
and manifest it in all your thoughts, feelings, actions 
and nature. You must not hunger after any relations 
with anyone. 

To give oneself is the secret of sadhana, not to demand 
and acquire a thing. The more one gives oneself, the 
more the power to receive will grow. But for that all 
impatience and revolt must go; all suggestions of not 
getting, not being helped, not being loved, going away, 
of abandoning life or the spiritual endeavour must be 

The whole principle of this Yoga is to give oneself 
entirely to the Divine alone and to nobody and nothing 
else, and to bring down into ourselves by union with the 
Divine Mother-Power all the transcendent light, force, 
wideness, peace, purity, truth-consciousness and Ananda 
of the supramental Divine. In this Yoga, therefore,, 
there can be no place for vital relations or interchanges 
with others; any such relation or interchange immediately 
ties down the soul to the lower consciousness and its 
lower nature, prevents the true and full union with the 
Divine and hampers both the ascent to the supramental 
Truth-consciousness and the descent of the supramental 
Ishwari Shakti. 


There is no single rule for all, it depends on the perso- 
nality and the nature. Surrender is the main power of 
the Yoga, but the surrender is bound to be progressive; 
a complete surrender is not possible in the beginning, 
but only a will in the being for that completeness. It is 
only when the surrender is complete that the full flood 
of the sadhana is possible. Till then there must be the 
personal effort with an increasing reality of surrender. 

It is altogether unprofitable to enquire who or what 
class will arrive first or last at the goal. The spiritual path 
is not a field of competition or a race that this should 
matter. What matters is one's own aspiration for the 
Divine, one's own faith, surrender, selfless self-giving. 
Others can be left to the Divine who will lead each ac- 
cording to his nature. Meditation, work, bhakti are each 
means of preparative help towards fulfilment; all are in- 
cluded in this path. If one can dedicate oneself through 
work, that is one of the most powerful means towards 
the self-giving which is itself the most powerful and 
indispensable element of the sadhana. 

The true movement is a pure aspiration and surrender. 
After all, one has not a right to call on the Divine to 
manifest himself; it can come only as a response to a 
spiritual or psychic state of consciousness or to a long 
course of sadhana rightly done; or, if it comes before 


that or without any apparent reason, it is a Grace; but 
one cannot demand or compel Grace. Grace is some- 
thing spontaneous which wells out from the Divine 
Consciousness as a free flow of its being. The bhakta 
looks for it, but he is ready to wait in perfect reliance 
even if need be, all his life knowing that it will come, 
never varying in his love and surrender because it does 
not come now or soon. 

It is the first principle of our sadhana that surrender 
is the means of fulfilment and so long as ego or vital 
demand* and desire are cherished, complete surrender is 
impossible. You have to go on rejecting the vital mix- 
ture every time it rises. If you are steadfast in rejecting, 
it will lose more and more of its force and fade out. 

Always keep within and do things without involving 
yourself in them, then nothing adverse will happen or, 
if it does, no serious reaction will come. 

Self-surrender to the divine and infinite Mother, how- 
ever difficult, remains our only effective means and our 
sole abiding refuge, self-surrender to her means that 
our nature must be an instrument in her hands, the soul 
a child in the arms of the Mother. 

This Yoga accepts the value of cosmic existence and 
holds it to be a reality; its object is to enter into a higher 
Truth-Consciousness or Divine Supramental Conscious- 


ness in which action and creation are the expression not of 
ignorance and imperfection, but of the Truth, the Light, 
the Divine Ananda. But for that, surrender of the 
mortal mind, life and body to that Higher Consciousness 
is indispensable, since it is too difficult for the mortal 
human being to pass by its own effort beyond mind to a 
Supramental Consciousness in which the dynamism is 
no longer mental but of quite another power. Only 
those who can accept the call to such a change should 
enter into this Yoga. 


The Mother: 

In our Yoga there is no room for sacrifice. In its pure 
sense it means a consecrated giving, a making sacred to 
the Divine.... If you have the slightest feeling that you are 
making sacrifice, then it is no longer surrender.... True 
surrender enlarges you; it increases your capacity; it 
gives you a greater measure in quality and in quantity, 
which you could not have had by yourself. 

Even the gods have to make their surrender to the 
Supreme, if the Divine creation is to be realised upon 
the earth. 

The true, lasting quietness in the vital and the physical 
as well as in the mind, comes from a complete consecra- 


tion to the Divine; for when you can no more call anything, 
not even yourself, yours, when everything, including 
your body, sensations, feelings and thoughts belong to 
the Divine, the Divine takes the entire responsibility of 
all and you have nothing more to worry about. 


If you want to be a true doer of divine works, your 
first aim must be to be totally free from all desire and 
self-regarding ego. All stress of egoistic choice, all hanker- 
ing after personal profit, all stipulation of self-regarding 
desire must be extirpated from the nature. There must 
be no demand for fruit and no seeking for reward; the 
only fruit for you is the pleasure of the Divine Mother 
and the fulfilment of her work, your only reward a cons- 
tant progression in divine consciousness and calm and 
strength and bliss. 

To keep up work helps to keep the balance between 
the internal experience and the external development; 
otherwise one-sidedness and want of measure and balance 
may develop. Moreover, it is necessary to keep the 
sadhana of work for the Divine, because in the end that 
enables the sadhak to bring out the inner progress into 
the external nature and life and helps the integrality of 
the sadhana. 


To go entirely inside in order to have experiences and 
to neglect the work, the external consciousness is to be 
unbalanced; so also to throw oneself outward and live 
in the external being alone is to be unbalanced. One 
must have the same consciousness in inner experience 
and outward action and make both full of the Mother. 

There should be not only a general attitude, but each 
work should be offered to the Mother so as to keep the 
attitude a living one all the time. 


The only work that spiritually purifies is that which is 
done without personal motives, without desire for fame 
or public recognition or worldly greatness, without in- 
sistence on one's own mental motives or vital lusts and 
demands or physical preferences, without vanity or crude 
self-assertion or claim for position or prestige, done for 
the sake of the Divine alone and at the command of the 


Those who do work for the Mother in all sincerity, 
are prepared by the work itself for the right consciousness 
even if they do not sit down for meditation or follow 
any particular practice of Yoga. It is not necessary to tell 
you how to meditate; whatever is needful will come of 
itself if in your work and at all times you are sincere and 
keep yourself open to the Mother. 

There is no stage of the sadhana in which works are 
impossible. A complete cessation of work and entire 


withdrawal into oneself is seldom advisable; it may en- 
courage a too one-sided an visionary condition in which 
one lives in a sort of midworld of purely subjective ex- 
periences without a firm hold on either external reality 
or on the highest Reality and without the right use of the 
subjective experience to create a firm link and then a 
unification between the highest Reality and the external 
realisation in life. 

Work for the Mother done with the right concentra- 
tion on her is as much a sadhana as meditation and inner 

To do both meditation and work and dedicate both 
to the Mother is the best thing. 

The Mother does not think that it is good to give up all 
work and only read and meditate. Work is part of the 
Yoga and it gives the best opportunity for calling down 
the Presence, the Light and the Power into the vital and 
its activities; it increases also the field and the opportunity 
of surrender. 

It is not enough to remember that the work is the 
Mother's and the results also. You must learn to feel 
the Mother's force behind you and to open to the ins- 
piration and the guidance. Always to remember by an 
effort of the mind is too difficult; but if you get into the 


consciousness in which you feel always the Mother's 
force in you or supporting you, that is the true thing. 

Yoga through work is the easiest and most effective 
way to enter into the stream of this sadhana. 

Work is not only for work's sake, but as field of sadhana 
for getting rid of the lower personality and its reactions 
and acquiring a full surrender to the Divine. As for 
the work itself, it must be done according to the organi- 
sation arranged or sanctioned by the Mother. You must 
always remember that it is her work and not personally 


To leave your work is not a solution it is through 
work that one can detect and progressively get rid of 
the feelings and movements that are contrary to the 
Yogic ideal those of the ego. The test is to do the work 
given by the Mother without abhiman or insistence or 
personal choice or prestige, not getting hurt by any- 
thing that touches the pride, or personal preference. 

It is a great and high ideal that is put before the sadhak 
through work and it is not possible to realise it suddenly, 
but to grow steadily into it is possible, if one keeps the 


aim always before one to be a selfless and perfectly 
tempered instrument for the work of the Divine Mother. 

In work it is to do what is best for the work, without 
regard to one's own prestige or convenience, not to 
regard the work as one's own but as the Mother's, to do 
it according to rule, discipline, impersonal arrangement, 
even if conditions are not favourable to do the best 
according to the conditions, etc., etc. 


The greater the difficulties that rise in the work the 
more one can profit by them in deepening the equality, 
if one takes it in the right spirit. You must also keep 
yourself open to receive the help towards that, for the 
help will always be coming from the Mother for the 
change of the nature. 


If, however, the mind and the vital get the habit of 
opening to the Mother's Force, they are then supported 
by the Force and may even be fully filled with it 
the Force does the work and the body feels no strain or 
fatigue before or after. But even then, unless the body 
itself is open and can absorb and keep the Force, suffi- 
cient rest in between the work is absolutely necessary. 
Otherwise, although the body may go on for a very 
long time, yet in the end there can be a danger of a 


A complete freedom from fatigue is possible, but that 
comes only when there is a complete transformation of 
the law of the body by the full descent of a supramental 
Force into the earth-nature. 

To work in the calm ever-widening consciousness is 
at once a sadhana and a siddhi. 

The including of the outer consciousness in the trans- 
formation is of supreme importance in this Yoga 
meditation cannot do it. Meditation can deal only with 
the inner being. So work is of primary importance onljr 
it must be done with the right attitude and in the right 
consciousness, then it is as fruitful as any meditation 
can be. 

The ignorance underlying this attitude is in the assump- 
tion that one must necessarily do only work or only 
meditation. Work by itself is only a preparation, so is 
meditation by itself, but work done in the increasing. 
Yogic consciousness is a means of realisation as much as 
meditation is. 

I have always said that work done as sadhana done,, 
that is to say, as an outflow of energy from the Divine 
and offered to the Divine or work done for the sake of 


the Divine or work done in a spirit of devotion is a power- 
ful means of sadhana and that such work is especially 
necessary in this Yoga. By work and bhakti one can 
develop a consciousness in which eventually a natural 
meditation and realisation becomes possible. 


All work done for the Divine is equally divine, manual 
labour done for the Divine is more divine than mental 
culture done for one's own development, fame or mental 
satisfaction. The idea of giving up physical work for 
mental self-development is a creation of the mental 


To be free from all egoistic motive, careful of truth 
in speech and action, void of self-will and Jself-assertion, 
watchful in all things, is the condition for being a flawless 

The work here is not intended for showing one's 
capacity or having a position or as a means of physical 
nearness to the Mother, but as a field and an opportunity 
for the Karmayoga part of the integral Yoga, for learn- 
ing to work in the true Yogic way, dedication through 
service, practical selflessness, obedience, scrupulousness, 
discipline, setting the Divine and the Divine's work 
first and oneself last, harmony, patience, forbearance, 
etc. When the workers learn these things and cease to 


be ego-centric, as most of you are, then will come the 
time for work in which capacity can really be shown, 
although even then the showing of capacity will be 
an incident and can never be the main consideration 
or the object of divine work. 

If too much work is done the quality of the work 
deteriorates in spite of the zest of the worker. 

Mother does not disapprove of your writing a book 
what she does not like is your being so lost in it that 
you can do nothing else. You must be master of what 
you do and not possessed by it. 

You must do the work as an offering to the Divine and 
take it as part of your sadhana. In that spirit the nature 
of the work is of little importance and you can do any 
work without losing the contact with the inner presence. 

All work done for the Divine, from poetry and art and 
music to carpentry or baking or sweeping a room, should 
be made perfect even in its smallest external detail 
as well as in the spirit in which it is done; for only then 
is it an altogether fit offering. 


The Mother : 

To work for the Divine is to pray with the body, 


Work done in the true spirit is meditation. 


A good material work not exceeding normal capacities 
is most useful for keeping a good physical and moral 



Here, for each work given, the full strength and 
Grace are always given at the same time to do the work 
as it has to be done. If you do not feel the strength and 
the Grace it proves that there is some mistake in your 
attitude. The faith is lacking or you have fallen back 
on old tracks and old creeds and thus you lose all 



You will become more and more perfect in your work 
as the consciousness grows, increases, widens and is 



When in your work you find something giving trouble 
outside, look within and you will find in yourself the 
corresponding difficulty. Change yourself and the 
circumstances will change. 


It is not so easy to do work. Don't think that somehow 
finishing the outward form of the work is doing the work 
in the true sense. It is much more difficult to work 
than to do "sadhana" as it is ordinarily understood. 
In meditation your consciousness goes higher and 
remains there in conditions of light and peace. In true 
work you have to do that also and much more. You 
have to do all that a Yogi does, you have to reach the 
highest heights and bring down those conditions of 
consciousness, light and peace and manifest them in 
your everyday jobs. For you no work is insignificant or 

There must be order and harmony in your work. 
Mahasaraswati is not at all satisfied with your work if 
even the slightest disharmony, disorder or confusion 
are found in it. Even what is apparently the most in- 
significant thing must be done with perfect perfection, 
with a sense of cleanliness, beauty, harmony and order. 
For example even when you sweep a room you must 
try to make it as clean as a first class operation 

Unless you work hard you do not get energy ; because 
in that case you do not need it and don't deserve it. 
You get energy only when you make use of it. 




IF you are to do this Yoga, you must have only one desire 
and aspiration; you should make the submission and 
surrender sincere, real and complete. It cannot be as long 
as you cherish vital attachment to family, child or 
anything or anybody else. 

In Yoga friendship can remain but attachment has to 
fall away or any such engrossing affection as would keep 
one tied to the ordinary life and consciousness. 

Any attachment or restlessness comes in the way of a 
spiritual working. Train yourself to look calmly without 
disturbance and simply see what has to be done and 
quietly will it ; it is so that the ordinary consent of the 
Nature-forces can be overtopped and overcome. 

Even after the liberation, one has to remain vigilant 
for often these things go out and remain at a far dis- 
tance, waiting to see if under any circumstances in any 
condition they can make a rush and recover their king- 
dom. If there has been an entire purification down to 


the depths and nothing is there to open the gate, then 
they cannot do it. 


Attachment is attachment in whatever part of the 
being it may be. In order to be unattached one must 
be unattached everywhere, in the mental, vital and 
physical action. 


To become indifferent to the attraction of outer objects 
is one of the first rules of Yoga, for this non-attachment 
liberates the inner being into peace and the true 

The Mother : 

The attitude of the ascetic who says, "I want nothing" 
and the attitude of the man of the world who says, "I 
want this thing" arc the same. The one may be as much 
attached to his renunciation as the other to his possession. 
You must accept all things and only those things 
that come from the Divine. Because things can come 
from concealed desires under disguise. 


If desire is not mastered, how can there be any straight 
walking on the straight path ? All desires and attach- 


ments are vital, all self-indulgence also. To reach the 
freedom without the discipline and development is given 
to few. 

Ambition and vanity are things so natural to the 
human consciousness they have even their use in ordi- 
nary life. But they have to be pushed out before one 
is far on this path otherwise they are very dangerous 
attendants and can pervert both aspiration and siddhi. 

The Mother : 

First of all he must give up his desires, whoever wants 
to follow this path; for desire is the most obscure and the 
most obscuring movement of the lower nature. Desires 
are motions of weakness and ignorance and they keep you 
chained to your weakness and to your ignorance. It is 
the same with all the lower impulses, jealousy or envy, 
hatred or violence, because they do not belong to the 
true nature of the Divine. 

To conquer a desire brings more joy than to satisfy it. 


Greed for anything concerning physical conveniences 
so called necessities and comfort of whatever nature 
these are is one of the most serious obstacles to sadhana* 


Each little satisfaction you get through greed is one step 
backward from the goal. 


Depression prevents the Force from flowing through 
and calls in the adverse forces and gives them a chance 
to destroy the helpful formations that are made. How- 
ever or from wheresoever it came, the only thing to do 
with a depression is to throw it out. 

These feelings of despair and exaggerated sense of 
self-depreciation and helplessness are suggestions of a 
hostile Force and should never be admitted. The trans- 
formation of the external being is the most difficult part 
of the Yoga and it demands faith, patience, quietude and 
firm determination. 

One must be more obstinate than the obstinate material 
nature and persevere until the light and truth can take 
permanent hold of the parts which are still responsive to 
the old movements. 


The sadder you are and the more you lament, the 
farther you go away from me. The Divine is not sad 
andjfor realising the Divine you must reject far from 
yourself all sadness and all sentimental weakness. 


A depression is always unreasonable and it leads 
nowhere. It is the most subtle enemy of the Yoga. 


Be courageous and do not think so much of yourself. 
It is because you make your little ego the centre of your 
preoccupation that you are sad and unsatisfied. To forget 
oneself is the great remedy for all ills. 


Do not be troubled by your surroundings and their 
oppositions. These conditions are often imposed at first 
as a kind of ordeal. If you can remain tranquil and 
undisturbed and continue your sadhana without allowing 
yourself to be inwardly troubled under these circums- 
tances, it will help to give you a much needed strength; 
for the path of Yoga is always beset with inner and outer 
difficulties and the sadhaka must develop a quiet, firm 
and solid strength to meet them. 

All who enter the spiritual path have to face the diffi- 
culties and ordeals of the path, those which rise from 
their own nature and those which come in from outside. 
The difficulties in the nature always rise again and again 
till you overcome them; they must be faced with both 
strength and patience. But the vital part is prone to 
depression when ordeals and difficulties rise. But you 
must train yourself to overcome this reaction of depres- 
sion, calling in the Mother's Force to aid you. 

All who cleave to the path steadfastly can be sure of 
their spiritual destiny. If anyone fails to reach it, it can 


only be for one of the two reasons, either because they 
leave the path or because for some lure of ambition, 
vanity, desire, etc. they go astray from the sincere depen- 
dence on the Divine. 

The Divine is there, but He does not ignore the condi- 
tions, the laws, the circumstances of Nature; it is under 
these conditions that He does all His work, His work in 
the world and in man and consequently also in the 
sadhaka, the aspirant, even in the God-knower and 
God-lover; even the saint and the sage continue to have 
difficulties and to be limited by their human nature. 

In the ordinary life people accept the vital movements, 
anger, desire, greed, sex, etc. as natural, allowable and 
legitimate things, part of the human nature. Only so 
far as society discourages them or insists to keep them 
within fixed limits or subject to a decent restraint or mea- 
sure, people try to control them so as to conform to the 
social standard of morality or rule of conduct. Here, 
on the contrary, as in all spiritual life, the conquest and 
complete mastery of these things is demanded. Tha,t is 
why the struggle is more felt, not because these things 
rise more strongly in sadhaks than in ordinary men, but 
because of the intensity of the struggle between the 
spiritual mind which demands control and the vital 


movements which rebel and want to continue in the new 
as they did in the old life. 

You should know perfectly well that, in our Yoga, 
pain and suffering and struggle and excesses of despair 
are natural though not inevitable on the way not 
because they are helps but because they are imposed on 
us by the darkness of this human nature out of which 
we have to struggle into the Light. 

Nobody has ever said that the spiritual change was an 
easy thing; all spiritual seekers will say that it is difficult 
but supremely worth doing. If one's desire for the 
Divine has become the master desire, then surely one 
can give one's whole life to it without repining and not 
grudge the time, difficulty or labour. 

That does not mean that those whose faith is not so 
strong or surrender complete cannot arrive, but usually 
they have at first to go by small steps and to face the diffi- 
culties of their nature until by perseverance or tapasya 
they make a sufficient opening. Even a faltering faith 
and a slow and partial surrender have their force and 
their result, otherwise only the rare few could do sadhana 
at all. 


Obstacles are there they are part of Nature and 
they have to be overcome. The Mother's help is always 
there but you are not conscious of it except when the 
psychic is active and the consciousness not clouded. 

He is quite right in saying that the heaviness of these 
.attacks was due to the fact that you had taken up the 
sadhana in earnest and were approaching, as one might 
say, the gates of the Kingdom of Light. That always 
makes these forces rage and they strain every nerve and 
use or create every opportunity to turn the sadhak back 
or, if possible, drive him out of the path altogether by 
their suggestions, their violent influences and their 
exploitations of all kinds of incidents that always crop up 
more and more when these conditions prevail, so that 
he may not reach the gates.... People nowadays seek the 
explanation for everything in their ignorant reason, 
their surface experience and in outside happenings. They 
<lo not see the hidden forces and inner causes.... These 
forces find their point d'appui in the sadhak himself, in 
the ignorant parts of his consciousness and its assent to 
their suggestions and influences.... 

It is inevitable once one enters into this Yoga that the 
difficulties should rise up and they go on rising up so 
long as anything of them is left in the system at all. 


What is needed to pass through difficulties is sincerity 
and perseverance. 

and perseverance 

This Yoga is a spiritual battle; its very attempt raises 
all sorts of adverse forces and one must be ready to face 
difficulties, sufferings, reverses of all sorts in a calm 
unflinching spirit. 

The difficulties that come are ordeals and tests and if 
one meets them in the right spirit, one comes out stronger 
and spiritually purer and greater. 

When there is an attack from the human instruments 
of adverse forces, one should try to overcome it not in 
a spirit of personal hatred or anger or wounded egoism, 
but with a calm spirit of strength and equanimity and a 
call to the Divine Force to act. Success or failure lies with 
the Divine. 

One should then seek out this weakness in oneself and 
correct it. No weakness, no arrogance or violence, this 
should be the spirit. 

When difficulties arise, remain quiet within and call 
down the Mother's Force to remove them. The Mother's 
Force is not only above on the summit of the being. It 


is there with you and near you, ready to act whenever 
your nature will allow it. It is so with everybody here. 


However strong the attack may be, and even if it 
overcomes for the time being, still it will rapidly pass 
away if you have formed the habit of opening to the 
Mother. The peace will come back if you remain quiet 
and keep yourself open to it and to the Force. Once 
something of the Truth has shown itself within you, it 
will always, even if for a time heavily clouded over with 
wrong movements, shine out .again like the sun in heaven. 
Therefore persevere with confidence and never lose 


Outer difficulties or inconveniences you should not 
allow to alarm or depress you. Inner difficulties should 
also be met with detachment, calm, equality, the 
unshakable will to conquer. These small desires obstruct 
greatly the change in the outer consciousness and the 
being must be free from them if the transformation is 
not to be hampered there. 

A solid mind, a solid nervous system, and a steady 
psychic flame seem to be the only safeguard against 
"terrible attacks" in sadhana. If such things did not 
happen there would be no need of a fight day and night. 


It is a period when doubt, denial, dryness, greyness 
and all kindred things come up with a great force and 
often reign completely for a time. It is after this stage 
has been successfully crossed that the true light begins 
to come, the light which is not of the mind but of the 
spirit. It does not really indicate any radical disability 
in the nature but certainly it is a hard ordeal and one 
has to stick very firmly to pass through it. 

This always comes in the way when one wants to 
progress in one's sadhana, but in the end if one is sincere 
in one's aspiration these troubles help to prepare the 
victory of the soul over all that opposes. 

The real difficulty is always in ourselves, not in our 
surroundings. There are three things necessary in order 
to make men invincible : Will, Disinterestedness and 
Faith. We may have a will to emancipate ourselves, 
but sufficient faith may be lacking. We may have faith 
in our ultimate emancipation, but the will to use the 
necessary means may be wanting. And even if there are 
will and faith, we may use them with a violent attach- 
ment to the fruit of our work or with passions of hatred, 
blind excitement or hasty forcefulness which may pro- 
duce evil reactions. For this reason it is necessary, in a 
work of such magnitude, to have resort to a higher 
Power than that of mind and body in order to overcome 


unprecedented obstacles. This is the need of 



The path is long, but self-surrender makes it short ; 
the way is difficult, but perfect trust makes it easy. The 
force that can do it, exists. But it is hidden in a secret 
chamber within us and of that chamber God holds the 
key. Let us find Him and claim it. 

The Mother : 

The difficulties are always due to a resistance, some 
part or several parts of the being refusing to receive 
the force, the consciousness and the light put upon them 
and revolting against the divine influence. But to keep 
steady one's aspiration and to look at oneself with an 
absolute sincerity are the sure means to overcome all 

When you feel unhappy like that, it means that you 
have a progress to make. You can say that we always 
need to progress ; it is true. But at times our nature 
gives its consent to the needed change and then every- 
thing goes smoothly, even happily. On the contrary, 
sometimes the part that has to progress refuses to move 
and clings to its old habits through ignorance, inertia, 
attachment or desire. Then, under the pressure of 


the perfecting^Force, the struggle starts translating itself 
into unhappiness or revolt, or both together. 

The only '"remedy is to keep quiet, look within oneself 
honestly to find out what is wrong and set to work 
courageously to put it right ; and the more sincere your 
endeavour, the more the Divine consciousness will 
help and assist you. 

Don't let anything from outside approach and dis- 
turb you. What people think, do or say is of little im- 
portance. The only thing that counts is your relation 
with the Divine. 

The sufferings and miseries are not meant for the 
benefit of their souls, it is only very strong beings who 
can find an inner benefit in sufferings ; they are the 
result of the world's resistance to the Divine action. 
The best each sadhak can do is to conquer in himself 
this resistance. 


Efface the stamp of ego from the heart and let the love 
of the Mother take its place. Cast from the mind all 
insistence on your personal ideas and judgment, then 
you will have the wisdom to understand her. Let there 
be no obsession of self-will, ego-drive in the action, love 


of personal authority, attachment to personal preference, 
then the Mother's force will be able to act clearly in you 
and you will get the inexhaustible energy for which you 
ask and your service will be perfect. 

The sooner you get rid of abhiman the better. Anyone 
who indulges abhiman (ego) puts himself under the 
influence of the hostile forces. 

Pride is only one form of ego there are then ten 
thousand others. Every action of man is full of ego 
the good ones as well as the bad, his humility as much 
as his pride, his virtues as much as his vices. 

To get the ego out of the human nature is not so 
simple as that. If one is free from ego, does nothing 
with reference to himself or for his own sake but only 
for the Divine and all his thoughts and feelings are for 
the Divine, then he is Jivanmukta and a Siddha Yogi. 


The egoism of the instrument can be as dangerous or 
more dangerous to spiritual progress than the egoism 
of the doer. The ego-sense is contrary to spiritual 
realisation. There should be no big I, not even a small 



For the ego, however insistent it may be, one has to 
keep one's eye on it and say no to all its suggestions so 


that each position it takes up proves to be a fruitless 
move. It is only by a constant quiet vigilance and in- 
creasing consciousness that it can be got out for if 
it is not allowed to play, it conceals itself and takes 
subtle and disguised forms. 

Without the liberation of the psychic and the realisa- 
tion of the true Self the ego cannot go, both are neces- 
sary. Liberation comes by loss of ego and desire. To 
get rid of ego is as difficult as to make a complete 

Very few people in the Ashram are conscious of their 
ego-centricity. They are all ego-centric and they do not 
realise their ego-centricity. Even in their sadhana the 
T is always there, my sadhana, my progress, my 
everything. The remedy is to think constantly of the 
Divine, not of oneself, to work, to act, do sadhana for 
the Divine ; not to consider how this or that affects me 
personally, not to claim anything, but to refer all to the 

The ego-centric man feels and takes things as they 
affect him. Does this please me or displease, give me 
gladness or pain, flatter my pride, vanity, ambition or 
hurt it, satisfy my desires or thwart them, etc. The 
unegoistic man does not look at things like that. He 


looks to see what things are in themselves and would 
be if he were not there, what is their meaning, how they 
fit into the scheme of things or else he feels calm and 
equal, refers everything to the Divine. There can be 
many points of view which are not ego-centric. 


Self-justification keeps the wrong movement going 
because it gives a mental support. Self-justification is 
always a sign of ego and ignorance. When one has a 
wider consciousness, one knows that each one has his 
own way of looking at things and finds in that way his 
own justification, so that both parties in a quarrel believe 
themselves to be on the right. It is only when one looks 
from above in a consciousness clear of ego that one sees 
all sides of a thing and also their real truth. 


It is the petty ego in each that likes to discover and 
talk about the "real or unreal" defects of others. The 
ego has no right to judge them, because it has not the 
right view or the right spirit. It is only the calm, dis- 
interested, dispassionate, all-compassionate and all-loving 
Spirit that can judge and see rightly the strength and 
weakness in each being. 


When a dangerous habit of constant self-justification 
becomes strong in the sadhak, it is impossible to turn 
him in this part of his being to the right consciousness 


and action because at each step his whole preoccupation 
is to justify himself. His mind rushes at once to main- 
tain his own idea, his own position or his own course 
of action. This he is ready to do by any kind of argu- 
ment, sometimes the most clumsy and foolish. 

This Yoga can only be done to the end by those who 
are in total earnest about it and ready to abolish their 
little human ego and its demands in order to find them- 
selves in the Divine. It cannot be done in a spirit of 
levity or laxity ; the work is too high and difficult, the 
adverse powers in the lower Nature too ready to take 
advantage of the least sanction or the smallest opening, 
the aspiration and tapasya needed too constant and 



All ambition, pride and vanity must disappear from 
the thoughts and the feelings. All falsehood must be 
rejected from the speech, thought and action and all 
ostentation, arrogance and insolence. 

The earth-consciousness does not want to change so 
it rejects what comes down to it from above it has 
always done so. It is only if those who have taken this 
Yoga open themselves and are willing to change their 
lower nature that this unwillingness can disappear. 


What stands in the way of course is always the vital 
ego with its ignorance and the pride of its ignorance and 
the physical consciousness with its inertia which resents 
and resists any call to change and its indolence which 
does not like to take the trouble it finds it more com- 
fortable to go on its own way repeating always the same 
old movements and., at best, expecting everything to 
be done for it in some way at some time. 

The first thing is to have the right inner attitude; 
the rest is the will to transform oneself and the vigilance 
to perceive and reject all that belongs to the ego and the 
tamasic persistence of the lower nature. Finally, to 
keep oneself always open to the Mother in every part 
of the being so that the process of transformation may 
find no hindrance. 

Egoism is part of the machinery a tool of the uni- 
versal forces. It is only when one gets into touch with 
a higher Nature that it is possible to get free of this 
rule of ego and subjection to these forces. 


The ego is by its nature a smallness of being ; it brings 
contraction of the consciousness and with the contrac- 
tion limitation of knowledge, disabling ignorance, 
confinement and a diminution of power and by that 
diminution incapacity and weakness scission of oneness 


and by that scission disharmony and failure of sympathy 
and love and understanding, inhibition or fragmenta- 
tion of delight of being and by that fragmentation pain 
and sorrow. To recover what is lost we must break out 
of the worlds of ego. 

The Mother : 

Those who are capable of extending the conscious- 
ness as wide as the world, become the world ; but those 
who are shut up in their little bodies and limited feelings 
stop at those limits ; their bodies and their petty feelings 
are to them their whole self. 

If you are truly surrendered to the Divine, in the 
right manner and totally, then at every moment you will 
be what you ought to be, you will do what you ought to 
do, you will know what you ought to know. But for 
that you should have transcended all the limitations of 


To feel hurt by what others do or think or say is 
always a sign of weakness and proof that the whole being 
is not exclusively turned towards the Divine, not under 
the divine influence alone. And then instead of bringing 
with oneself the divine atmosphere made of love, tole- 


ranee, understanding, patience, it is one's ego that throws 
itself in response to another's with stiffness and hurt 
feelings and the disharmony is aggravated. 


All dread of fire or other violent forces should be 
overcome. For dread shows a weakness the free spirit 
can stand fearless before even the biggest forces of 



If you are afraid of the hostile forces when they try 
to come, you expose yourself to their power. 

The Mother: 

Once you enter the path of Yoga you must get rid of 
all fears the fears of your mind, the fears of your vital, 
the fears of your body which are lodged in its very cells. 
One who seeks the transformation and is a follower of 
the Path, must become through and through fearless, 
not to be touched or shaken by anything whatever in 
any part of his nature. 

Generally speaking, the greatest obstacle perhaps 
that hinders man's progress is fear. Of all kinds of fear 
the most subtle and the most clinging is that of death. 


One can conquer that alone which one fears not, and 
he who fears death has already been vanquished by 

The first and the most important thing is to know that 
life is one and immortal. Only the forms, countless in 
number, are transient and brittle. Life then does not 
die; but the forms are dissolved, and it is this dissolution 
that the physical consciousness fears. And yet .the form 
changes constantly and there is nothing that debars this 
change from being progressive. 

One who craves for death may have to wait long to 
get it and one who fears it may be struck down suddenly 
in spite of all precautions taken.... 


Beyond all the emotions, in the silent and quiet depths 
of our being, there is a light burning constantly, the light 
of the psychic consciousness. Go in search of this light, 
concentrate upon it; it is within you. With a persevering 
will you will surely find it. As soon as you enter into it, 
you awake to the sense of immortality. You feel you 
have always lived, you will live always. 


It is the attachment to food, the greed and eagerness 
for it, making it an unduly important thing in the life, 
that is contrary to the spirit of Yoga. To be aware that 
something is pleasant to the palate is not wrong; only 


one must have no desire nor hankering for it. There 
should be neither eagerness nor repugnance. To be 
always thinking about food and troubling the mind is 
quite the wrong way of getting rid of the food-desire. 

Do not trouble your mind about food. Take it in the 
right quantity (neither too much nor too little), without 
greed or repulsion, as the means given you by the Mother 
for the maintenance of the body, in the right spirit, 
offering it to the Divine in you. 

It is no part of this Yoga to suppress taste, rasa, alto- 
gether. What is to be got rid of is vital desire and attach- 
ment, the greed of food, being overjoyed at getting the 
food you like, sorry and discontented when you do not 
have it, giving an undue importance to it. Equality is 
here the test as in so many other matters. 


It is not necessary to have desire or greed of food in 
order to eat. The Yogi eats not out of desire, but to 
maintain the body. It is a mistake to neglect the body 
and let it waste away; the body is the means of the sadhana 
and should be maintained in good order. There should 
be no attachment to it, but no contempt or neglect either 
of the material part of our nature. 


Spiritually, I should say that the effect of food depends 
more on the occult atmosphere and influences that come 
with it than on anything in the food itself. Vegetarianism 
is another question altogether; it stands, on a will not 
to do harm to the more conscious forms of life for the 
satisfaction of the belly. 


No Yoga can be done without sufficient food and sleep. 
Fasting or sleeplessness makes the nerves morbid and 
excited and weaken the brain and lead to delusions and 

Fasting is not permissible in the Ashram, as its practice 
is more often harmful than helpful to the spiritual 



Prolonged fasting may lead to an excitation of the 
nervous being which often brings vivid imaginations and 
hallucinations that are taken for true experiences; such 
fasting is frequently suggested by the vital Entities, 
because it puts the consciousness into an unbalanced 
state which favours their designs. It is therefore 
discouraged here. 


Too much eating makes the body material and heavy, 
eating too little makes it weak and nervous one has to 
find the true harmony and balance between the body's 
need and the food taken. 


The Mother: 

It is an inner attitude of freedom from attachment and 
from greed of food and desire of the palate that is needed, 
not undue diminution of the quantity taken or any self- 
starvation. One must take sufficient food for the main- 
tenance of the body and its strength and health but 
without attachment or desire. 

That is what happens along with the meal that you take, 
you absorb also, in a large or small measure, the con- 
sciousness of the animal whose flesh you swallow. Of 
course it is nothing serious, but it is not always pleasant. 
Yet obviously it does not help you to be more on the side 
of man than on that of the animal kind. Primitive men, 
we know, were much nearer the animal level and used to 
take raw meat: that gave them evidently more strength 
and energy than cooked meat. . . .Also it was for this reason 
perhaps that there was in their intestines an organ called 
the appendix in a much bigger size than it is now: for it 
had to digest raw meat. As men, however, started cook- 
ing their food and found it more tasty that way, the organ 
too gradually diminished in size and fell into atrophy; 
now it does not serve any purpose, it is an encumbrance 
and often a source of illness. This means that it is time 
to change the diet and take to something less bestial. 
It depends, however, on the state of the consciousness 


of each person. An ordinary man, who leads an ordinary 
life, has ordinary aspirations, thinks of nothing else 
than earning his livelihood, keeping good health and 
rearing a family, need not pick and choose, except on 
purely hygienic grounds. He may eat meat or anything 
else that he considers helpful and useful, doing good to 

But if you wish to move from the ordinary life to a 
higher life, the problem acquires an interest. And again, 
for a higher life if you wish to move up still farther and 
prepare yourself for transformation, then the problem 
becomes very important. For there are certain foods 
that help the body to become more refined and others 
that keep it down to the level of animalhood. But it is 
only then that the question acquires an importance, not 
before. Before you come to that point, you have a lot 
of other things to do. It is certainly better to purify 
your mind, purify your vital before you think of 
purifying your body.... 

You must begin from within. I have said a hundred 
times, you must begin from above. You must purify 
first the higher region and then purify the lower. I do 
not mean by this that you should give yourself up to all 
the licences that degrade the body. I am not advising 
you not to control your desires. What I mean is this: 
do not try to be an angel in the body before you are 
already something of the kind in your mind and in your 
vital. For that will bring about a dislocation, a lack of 



The hostile forces make it their function to attack and 
disturb the sadhaks, but if there were no wrong move- 
ment and no imperfection and weakness, they should not 

be disturbed. 


Tests are applied not by the Divine but by the forces 
of the lower planes mental, vital, physical and allowed 
by the Divine because that is part of the soul's training 
and helps it to know itself, its powers and the limitations 
it has to outgrow. The Mother is not testing you at every 
moment, but rather helping you at every moment to 
rise beyond the necessity of tests and difficulties which 
belong to the inferior consciousness. 


Those who fall, fall not because of the attacks of the 
vital forces, but because they put themselves on the 
side of the hostile Forces and prefer a vital ambition or 
desire to the spiritual siddhi. 


Hostile forces attack every sadhak; some are conscious 
of it, others are not. Their object is either to influence 
the person or to use him or to spoil his sadhana or the 
work or any other motive of the kind. Their object is 
not to test, but their attack may be used by the guiding 
power as a test. 


The hostile forces do not need a cause for attacking 
they attack whenever and whoever they can. What one 
has to see is that nothing responds or admits them. 


There are no sadhaks who are never attacked by wrong 
forces but if one has a complete faith and self- 
consecration, one can throw off the attack without too 
much difficulty. 


The hostile forces are there in the world to maintain 
the Ignorance they were there in the sadhana, because 
they had the right to test the sincerity of the sadhaks in 
their power and will to cleave to the Divine and overcome 
.all difficulties. But this is only so long as the higher 
Light has not descended into the physical. 


In Yoga, as in every great or serious human effort, 
there is always bound to be an abundance of adverse 
interventions and unfavourable circumstances which 
have to be overcome. To give them too great an import- 
ance increases their importance and their power to 
multiply themselves, gives them, as it were, confidence 
in themselves and the habit of coming. To face them 
with equanimity, diminishes their importance and effect 
and in the end, though not at once, gets rid of their 
persistence and recurrence. It is therefore a principle 
in Yoga to recognise the determining power of what is 


within us for that is the deeper truth to set that 
right and establish the inward strength as against the 
power of outward circumstances. The strength is there 
even in the weakest; one has to find it, to unveil it 
and to keep it in front throughout the journey and the 

About the attacks and the action of the cosmic forces 
these attacks very ordinarily become violent when the 
progress is becoming rapid and on the way to be definite 
specially if they find they cannot carry out an effective 
aggression into the inner being, they try to shake by 
outside assault. One must take it as a trial of strength, 
a call for gathering all one's capacities of calm and open- 
ness to the Light and Power, so as to make oneself an 
instrument for the victory of the Divine over the undivine, 
of the Light over the darkness in the world tangle. 
It is in this spirit that you must face these difficulties 
till the higher things are so confirmed in you that these 
forces can attack no longer. 

In the cosmos, there are the higher forces of the 
Divine Nature the forces of Light, Truth, divine 
Power, Peace, Ananda there are the forces of the lower 
nature which belong either to a lower truth or to igno- 
rance and error there are also the hostile forces whose 


whole aim is to maintain the reign of Darkness, False- 
hood, Death and Suffering as the law of life. 

The Mother : 

Attacks from adverse forces are inevitable: you have 
to take them as tests on your way and go courageously 
through the ordeal. The struggle may be hard, but when 
you come out of it, you have gained something, you have 
advanced a step. There is even a necessity for the 
existence of the hostile forces. They make your deter- 
mination stronger, your aspiration clearer. 


If the attack takes the form of adverse suggestions try 
quietly to push them away, as you would some material 
object. The quieter you are, the stronger you become. 
The firm basis of all spiritual power is equanimity. You 
must not allow anything to disturb your poise : you can 
then resist every kind of attack. 

The only way to fail in your battle with the hostile 
forces is not to have a true confidence in the Divine help. 
Sincerity in the aspiration always brings down the 
jrequired succour. 


Most men are, like animals, driven by the forces of 
Nature: whatever desires come, they fulfil them, whatever 


emotions come they allow them to play, whatever physical 
wants they have, they try to satisfy. We say then that 
the activities and feelings of men are controlled by their 
Prakriti, and mostly by the vital and physical nature. 
The body is the instrument of the Prakriti or Nature 
it obeys its own nature or it obeys the vital forces of 
desires, passion etc. 

But man has also a mind and, as he develops, he learns 
to control his vital and physical nature by his reason 
and by his will. This control is very partial : for the 
reason is often deluded by vital desires and the ignorance 
of the physical and it puts itself on their side and tries 
to justify by its ideas, reasonings or arguments their 
mistakes and wrong movements. Even if the reason 
keeps free and tells the vital or the body, "Do not do this", 
yet the vital and the body often follow their own move- 
ment in spite of the prohibition man's mental will 
is not strong enough to compel them. 

When people do sadhana, there is a higher Nature 
that works within, the psychic and spiritual, and they 
have to put their nature under the influence of the psychic 
being and the higher spiritual self or of the Divine. Not 
only the vital and the body but the mind also has to learn 
the Divine Truth and obey the divine rule. But because 
of the lower nature and its continued hold on them, 
they are unable at first and for a long time to prevent 
their nature from following the old ways even when 


they know or are told from within what to do or what 
not to do. It is only by persistent sadhana, by getting 
into the higher spiritual consciousness and spiritual 
nature that this difficulty can be overcome; but even 
for the strongest and best sadhaks it takes a long time. 

The lower nature is ignorant and undivine, not in 
itself hostile but shut to the Light and Truth. The 
hostile forces are anti-divine, not merely undivine; they 
make use of the lower nature, pervert it, fill it with dis- 
torted movements and by that means influence man 
and even try to enter and possess or at least entirely 
control him. 

The rule in Yoga is not to let the depression depress 
you, to stand back from it, observe its cause and remove 
the cause. The Yogi should look on all the defects of the 
nature as movements of the lower prakriti common 
to all and reject them calmly, firmly and persistently 
with full confidence in the Divine Power. However 
hard the fight, the only thing is to fight it out now and 
here to the end. 


The Mother does not make people commit mistakes; 
it is the Prakriti that makes them do it if the Purusha 
does not refuse his consent. The Mother here is not 
this lower Prakriti, but the Divine Shakti and it is her 


work to press on this lower Nature to change. You can 
say that under the pressure, the Prakrit! stumbles and is 
unable to reply perfectly and makes mistakes. But it is 
not the Mother who makes you do wrong movements 
or does the wrong movements in you. 

Everything comes from the Divine; but the lower 
Prakriti is the power of the ignorance it is not there- 
fore a power of truth, but only of mixed truth and false- 
hood. The Mother here stands not for the Power of 
Ignorance, but for the Power that has come down to 
bring down the Truth and raise up to the Truth out of 
the Ignorance. 


The Cosmic Force is a Power that works under the 
conditions of the Ignorance it appears as the lower 
nature and the lower nature makes you do wrong things. 
The Divine allows the play of these forces so long as you 
do not yourself want anything better. But if you are a 
sadhak, then you do not accept the play of the lower 
nature, you turn to the Divine Mother instead, and ask 
her to work through you instead of the lower nature. 
It is only when you have turned entirely in every part of 
your being to the Divine Mother and to her alone that 
the Divine will do all actions through you. 


The character is made up of habits and it clings to them, 
is disposed to think them the very law of its being and 
it is a hard job to get it to change at all except under a 


strong pressure of circumstances. Especially in the physi- 
cal parts, the body, the physical mind, the physical life 
movements, there is this resistance; the tamasic element 
in Nature is powerful there, what the Gita describes as 
aprakdsa y absence of light, and apravritti, a tendency to 
inertia, inactivity, unwillingness to make an effort and, as 
a result, even when the effort is made, a constant 
readiness to doubt, to despond and despair, to give up, 
renounce the aim and the endeavour, collapse. 

Physical consciousness wants the satisfaction of the 
ego, "self-fulfilment", appreciation, the granting of its 
desires. It measures the Divine Love by the outward 
favours showered upon it and looks jealously to see who 
gets more of these favours than itself, then says that the 
Divine has no love for it and assigns reasons which are 
either derogatory to the Divine, or self-depreciation and 
cause for despair. It is tamasic and does not want to 
change, does not want to believe unless it can be done by 
reassuring the vital ego; it is part of human nature and 
has always been there,Jhampering and limiting the sadhana. 
Its existence is no reason for despair everyone has it 
and the sadhana has to be done in spite of it, in spite of 
the mixture it brings till the time comes when it has to be 
definitely rejected. It is difficult to do it, but perfectly 


Human nature is shot through in all its stuff with the 
thread of the ego; even when one tries to get away from it, 
it is in front or could be behind all the thoughts and actions 
like a shadow. To see that is the first step, to discern the 
falsity and absurdity of the ego-movements is the second, 
to discourage and refuse it at each step is the third, but 
it goes entirely only when one sees, experiences and lives 
the One in everything and equally everywhere. 

One must not treat the human nature like a machine to 
be handled according to rigid mental rules a great 
plasticity is needed in dealing with its complex motives. 

The sadhana is done by the Mother according to the 
Truth and necessity of each nature and of each plane of 

It was inevitable that in the course of the sadhana these 
inferior parts of the nature should be brought forward 
in order that like the rest of the being they may make the 
crucial choice and either accept or refuse transformation. 
My whole work depends upon this movement; it is the 
decisive ordeal of this Yoga. If the little external perso- 
nality is to persist in retaining its obscure and limited, 
its petty and ignoble, its selfish and false and stupid 
human consciousness, this amounts to a flat negation of 
the work and the sadhana. 


I suppose if the Nirvana aim had been put before the 
disciples, more would have been fit for it, for the Nirvana 
aim is easier than the one we have put before us and 
they would not have found it so difficult to reach the 
standard. The sadhaks here are of all kinds and in all 
stages. But the real difficulty even for those who have 
progressed is with the external man. Even among those 
who follow the old ideal, the external man of the sadhak 
remains almost the same even after they have attained 
to something. The inner being gets free, the outer follows 
still its fixed nature. Our Yoga can succeed only if the 
external man too changes, but that is the most difficult 
of all things. It is only by a change of the physical nature 
that it can be done, by a descent of the higher light into 
this lower part of Nature. It is here that the struggle 
is going on. The internal being of most of the sadhaks 
here, however imperfect still, is still different from that 
of the ordinary man, but the external still clings to its 
old ways, manners, habits. It is when this is realised and 
done, that the Yoga will produce its full results in the 
Ashram itself, and not before. 


People with small and narrow minds are in love with 
their narrowness and attached to their own limited 
ideas, feelings^opinions, preferences and get disturbed, 
angry or full of doubt if anyone tries to make them think 
more widely. 


The Mother 

Among human beings, the most widely spread disease 
is mental narrowness. They understand only what is in 
their own consciousness and cannot tolerate anything else. 


It is not possible to make a foundation in Yoga if the 
mind is restless. The first thing needed is quiet in the 
mind. Also to merge the personal consciousness is not 
the first aim of the Yoga; the first aim is to open it to a 
higher spiritual consciousness and for this also a quiet 
mind is the first need. 

People do not understand what I write because the mind 
by itself cannot understand things that are beyond it. 
People often catch hold of something written by me 
or said by ^ the Mother, give it an interpretation quite 
other than or far beyond its true meaning and deduce 
from it a suddenly extreme and logical conclusion which 
is quite contrary to our knowledge and experience. 


In this Yoga one is supposed to go beyond every mental 
idealistic culture. Ideas and Ideals belong to the mind 
and are half-truths only; the mind too is, more often than 
not, satisfied with merely having an ideal, with the pleasure 
of idealising, while life remains always the same, un- 


transformed or changed only a little and mostly in appear- 
ance. The spiritual seeker does not turn aside from the 
pursuit of realisation to mere idealising; not to idealise, 
but to realise the Divine Truth is always his aim, either 
beyond or in life also and in the latter case it is necessary 
to transform mind and life which cannot be done without 
surrender to the action of the Divine Force, the Mother. 

The Divine Consciousness acts from a light that is 
beyond that level of human consciousness which makes 
the human standard of these things. It acts for and 
from a greater good than the apparent good men follow 
after. It acts also according to a greater truth than men 
conceive. It is for this reason that the human mind can- 
not understand the divine action and its motives he must 
first rise into a higher consciousness and be in spiritual 
contact or union with the Divine. 

The mind acts according to hard and fast rules and 
standards, while the spirit sees the truth of all and the 
truth of each and acts variously according to its own 
comprehensive and complex vision. That is why we 
say that no one can understand by his personal mental 
judgment the Mother's actions and reasons for action : 
it can only be understood by entering into the larger 
consciousness from which she sees things and acts upon 


them. That is baffling to the mind because it uses its 
small measures, but that is the truth of the matter. 


The weak-willed man is governed by his vital and 
physical impulsions, his mental being is not dynamic 
enough to make its will prevail over them. His will is 
not "free" because it is not strong enough to be free, it 
is the slave of the forces that act on or in his vital and 
physical nature. 


Thoughts, ideas, etc. are always wandering about, 
seeking a mind that may embody them. One mind takes 5 
looks, rejects another takes, looks, accepts. Two 
different minds catch -the same thought-form or thought- 
wave, but the mental activities being different, make 
different results out of them, and the recipient cries 
proudly, "I, I have done this". Ego, Sir! ego! You are 
the recipient, the conditioning medium, if you like 
but nothing more. 


Nothing is more dangerous than the influences of the 
physical mind trying to build up conclusions upon 
outward appearances they have nine chances out of 
ten of being false. One must learn to distrust hasty 
conclusions from surface appearances and learn to see 
and know things from within. 


In ordinary life people always judge wrongly because 
they judge by mental standards and generally by con- 
ventional standards. The human mind is an instrument 
not of truth but of ignorance and error. 


The insistence of the ordinary mind and its wrong 
reasonings, sentiments and judgments, the random 
activity of the thinking mind in concentration or its 
mechanical activity, the slowness of response to the 
veiled or the initial touch are the ordinary obstacles the 
mind imposes, just as pride, ambition, vanity, sex, greed, 
grasping of things for one's own ego are the difficulties 
and obstacles offered by the vital. As the vital difficul- 
ties can be fought down and conquered, so can the mental. 
Only one has to see that these are the inevitable obstacles 
and neither cling to them nor be terrified or overwhelmed 
because they are there. One has to persevere till one 
can stand back from the mind as. from the vital. 

A thousand questions can be asked about anything 
whatsoever, but to answer would require a volume, and 
even then the mind would understand nothing. It is only 
by a growth in the consciousness itself that you can get 
some direct perception of these things. But for that 
the mind must be quiet and a direct feeling and intui- 
tion take its place. 


That trouble is from the physical mind refusing to 
take the trouble of the labour and struggle necessary 
for the spiritual achievement. It wants to get the highest, 
but desires a smooth course all the way, "who the devil 
is going to face so much trouble for getting the Divine ?" 
that is the underlying feeling. It is only when one 
has cleared the field and ploughed and sown and watched 
over it that big harvests can be hoped for. 

All things are the Divine because the Divine is there, 
but hidden not manifest ; when the mind goes out to 
things, it is not with the sense of the Divine in them, 
but for the appearances only which conceal the Divine. 
It is necessary therefore for you as a sadhak to turn 
entirely to the Mother in whom the Divine is manifest 
and not run after the appearances, the desire of which 
or the interest in which prevents you from meeting the 
Divine. Once the being is consecrated, then it can see 
the Divine everywhere and then it can include all 
things in the one consciousness without a separate 
interest or desire. 

To be rid of the external mind and its doubts one 
must cease to be attached to or accept its ideas in the 
feelings of the vital. One must realise that those things 
are ignorance, not knowledge, and that there is a true 
consciousness and true knowledge which can come only 


by quietude of the mind and vital and one must aspire 
to that. 


The thinking mind has to learn how to be entirely 
silent. It is only then that true knowledge can come. 

The Mother : 

The mind is not an instrument for knowledge. Its 
true role is to give a form, to initiate an action. It is 
mind that puts in order the different elements of the 
inspiration and organises the action.... 

Knowledge does not come from the mind. It comes 
from the profundities of the soul or from a higher con- 
sciousness. Man's role is to concentrate this knowledge 
in the physical world and organise it in order to give 
action a rational basis.... 

Mind has a powerful control over all vital impulses. 
Because of it, all that comes from the vital world can be 
used for a disciplined and organised action. 

But for that, it must be at the service of some other 
thing, of a higher ideal, or of a divine consciousness and 
must not remain satisfied with itself. 

These are the two roles of the mind. It is a force, 
an instrument for control. And when it is sufficiently 
developed it becomes a very powerful and capable 
instrument for organisation and for formation. 



Relations after taking tip Yoga should be less and 
based on a physical origin or the habits of the physical 
consciousness and more and more on the basis of sadhana. 
Family ties create an unnecessary interchange and come 
in the way of a complete turning to the Divine. 

Child-parent relation is a law of the human society, 
not a law of Karma. The child did not ask the father to 
bring him into the world and if the father has done it 
for his own pleasure, it is the least he can do to bring 
up the child. All these are social relations, but whatever 
they are, they cease once one takes to the spiritual life, 
It is the Divine alone with whom one has to do. 

The Mother : 

One who has given himself to the Divine has no longer 
any other duty than to make that consecration more and 
more perfect. The world and those who live in it have 
always wanted to put human social and family duty 
before duty to the Divine, which they have stigmatised 
as egoism. How indeed could they judge otherwise, 
they who have no experience of the reality of the Divine ? 
But for the Divine regard their opinion has no value, 
their will has no force. These are movements of igno- 
rance, nothing more. You should not attempt to con- 
vince ; above all, you should not let yourself be touched 


or shaken. You must shut yourself carefully within your 
ivory tower of consecration and attend from the Divine 
alone help, protection, guidance and approbation. To 
be condemned by the whole world is nothing to him who 
knows that he has the approval of the Divine and his 



All that is based on human relationship is unstable 
and transient, mixed and unsatisfactory ; it is only what 
is established in the Divine and through the Divine 
that can last and give satisfaction. 


The sadhaka has to turn away entirely from the 
invasion of the vital and the physical by the sex-impulse 
for, if he does not conquer the sex-impulse there can 
be no settling in the body of the divine consciousness 
and the divine Ananda. 


This Yoga demands a full ascension of the whole 
lower or ordinary consciousness to join the spiritual 
above it and a full descent of the spiritual into the mind, 
life and body to transform it. The total ascent is im- 
possible so long as sex-desire blocks the way ; the descent 
is dangerous so long as sex-desire is powerful in the 
vital. One must, therefore, clear this obstacle out of 
the way ; otherwise there is either no safety or no free 
movement towards finality in the sadhana. 


To eliminate it one must first be careful to harbour 
no sexual imagination or feeling in the waking state, 
next, to put a strong will on the body and especially on 
the sexual centre that there should be nothing of the 
kind in sleep. 


Inactivity is an atmosphere in which sex easily rises. 

There are a number of women who can love with the 
mind, the psychic, the vital (heart), but they shrink from 
a touch on the body and even when that goes, the physical 
act remains abhorrent to them. They may yield under 
pressure, but it does not reconcile them to the act which 
always seems to them animal and degrading. Women 
know this, but men seem to find it hard to believe; but i. 
is perfectly true. 


The one serious matter is the sex-tendency. That 
must be overcome. But it will be more easily overcome 
if instead of being upset by its presence you detach the 
inner being from it, rise up above it and view it as a 
weakness of the lower nature. 

In a general way the only method of succeeding in 
having between a man and a woman the free and natural 
yogic relations that should exist between a sadhak and a 


sadhika in this Yoga is to be able to meet each other with- 
out thinking at all that one is a man and another a woman 
both are simply human beings, both sadhaks, both striv- 
ing to serve the Divine and seeking the Divine alone and 
none else. Have that fully in yourself and no difficulty 
is likely to come. 


All gross animal indulgence of sex tlesire and impulse 
would have to be eliminated; it could only continue 
among those who are not ready for the higher life or not 
yet ready for a complete spiritual living. 


It is true that the sex centre and its reactions can be 
transformed and that an Ananda from above can come 
4own to replace the animal sex reaction. The sex impulse 
is a degradation of this Ananda. 


Remember the following rules with regard to speech : 

(1) Not to allow the impulse of speech to assert itself 
too much or say anything without reflection, but to 
speak always with a conscious control and only what is 
necessary and helpful. 

(2) To avoid all debates, dispute or too animated dis- 
cussion and simply say what has to be said and leave it 
there. There should also be no insistence that you are 
.right and the others wrong, but what is said should 


only be thrown in as a contribution to the consideration 
of the truth of the matter. 

(3) To keep the tone of speech and the wording very 
quiet and calm and uninsistent. 

(4) Not to mind at all if others are heated and dispute, 
but remain quiet and undisturbed and yourself speak 
only what can help things to be smooth again. 

(5) If there is gossip about others and harsh criticism 
(specially about sadhaks), not to join for these things 
are helpful in no way and only lower the consciousness 
from its higher level. 

(6) To avoid all that would hurt or wound others. 

A gossiping spirit is always an obstacle. 


Speech is usually the expression of the superficial 
nature; therefore to throw oneself out too much in such 
speech wastes the energy and prevents the inward listen- 
ing which brings the word of true knowledge. "Talk 
less and gain power" has essentially the same meaning; 
not only a truer knowledge, but a greater power comes to 
one in the quietude and silence of the mind. 


The Mother's warning to you against the undesirability 
of too much talk, loose chat and gossip, social self- 
dispersion was entirely meant and stands; when you 
indulge in these things, you throw yourself out into a 


very small and ignorant consciousness in which your 
vital defects get free play and this is likely to bring you 
out of what you have developed in your inner 



The best way to get mastery over speech and action 
is to learn to stand back from the outer mind and vital 
and achieve an inner silence from which one can act on 
the outer self. If one puts oneself in the true relation 
with the Mother he will always get help as much as he 
can receive or use. 


Dissimulation and falsity of speech is an exceedingly 
injurious habit of the lower nature. Those who are not 
straightforward cannot profit by the Mother's help, 
for they themselves turn it away. Unless they change, 
they cannot hope for the descent of the supramental 
Light and Truth into the lower vital and physical nature ; 
they remain stuck in their own self-created mud and 
cannot progress. 


Control of speech is very necessary for the physical 
change. To minimise speech is sure to be helpful both 
for right action and for inner sadhana. 

Speech breaks out as the expression of the vital and 
its habits, without caring to wait for the control of the 


mind ; the tongue has been spoken of as the unruly 



It is better to be more strict about not talking of 
others and criticising them with the ordinary mind. It 
is necessary in order to develop a deeper consciousness 
and outlook on things that understands in silence the 
movements of Nature in oneself and others and is not 
moved or disturbed or superficially interested and drawn 
into an external movement. 

The sadhaks of this Ashram are not perfect they 
have plenty of weaknesses and wrong movements. It is 
blindness not to be able to see that ; only it should not 
lead to a criticising or condemnatory attitude towards 
persons and it should be regarded as the play of forces 
which have to be overcome. 

Yes, excessive hilarity and unnecessary chat do most 
undoubtedly dissipate the force. A great moderation 
is necessary in these things. 

The Mother : 

Be careful always to keep the living Presence and 
Protection around you when you speak to people, and 
speak as little as possible. 




It is the control over oneself that is the first thing 
needed, and especially the control over one's tongue. 
If people could learn to keep silent how many troubles 
would be avoided ! 

It is a much greater and more fruitful austerity to 
control one's speech than to abolish it altogether. The 
world is deafened wth the noise of his speech and at 
times you almost seem to miss the harmonious silence 
of the vegetable kingdom. It is a well-known fact that 
the less the mental power the greater is the need for 
speech. The point of view of mental austerity does not 
fall outside the category of talkativeness. For by talka- 
tiveness I mean uttering any word that is not absolutely 


If you are not alone and you live with others, cultivate 
the habit not to throw yourself out constantly into 
spoken words, you will see little by little that an inner 
understanding has been established between you and 
the others ; you will then be able to communicate with 
each other with the minimum speech or no speech at 
all. This outer silence is very favourable to inner peace 
and if you have good will and constant aspiration you 
will be able to create an atmosphere conducive to 

You should always control the words you utter and 
must not let your tongue be moved by an outburst of 


anger, violence or temper. It is not merely the quarrel 
itself which is bad in its results ; it is the fact that you 
lend your tongue for the projection of bad vibrations 
into the atmosphere, for nothing is more contagious 
than the vibration of sound. Among the most undesirable 
kinds of talkativeness should be included all that one 
says about others. In any case and in a general way, 
the less one speaks of others, even if it be in praise 
of them the better it is. Already it is so difficult to 
know exactly what happens in oneself, how to know 
then with certainty what is happening in others. Re- 
frain then from pronouncing upon any person one of those 
irrevocable judgments which can only be stupidity, if 
not malice. 

Besides, in the matter of inner life and spiritual effort, 
the use of speech should be put under a still more stringent 
rule : nothing should be spoken unless it is absolutely 
necessary to do so. 


A weak vital has not the strength to turn spiritually 
and being weak, more easily falls under a wrong in- 
fluence and even when it wants finds it difficult to accept 
anything beyond its own habitual nature. The strong 
vital, when the will is there, can do it much more easily. 


But this must always be remembered that the vital 
being and the life-force in man are separated from the 


Divine Light and, so separated, they are an instrument 
for any power that can take hold of them, illumined or 
obscure, divine or undivine. It is therefore only when 
this vital is transformed and made a pure and strong 
instrument of the Divine Shakti, that there can be a 
divine life. It must be put in contact with the higher 
consciousness, it must be surrendered to the true control, 
it must be placed under the government of the Divine. 


The vital must not only reject all lower movements, 
but open and receive the light from above so that it 
may receive and know the Divine Will and its impulsion 
it can then be called enlightened. 

The lower vital takes a mean and petty pleasure in pick- 
ing out the faults of others and thereby one hampers 
one's own progress and that of the subject of the. criticism. 


But the vitaPs test is very foolish. If the sadhana goes 
on whether you see the Mother or not, that would rather 
show that the psychic connection is permanently there 
and active always and does not depend on the physical 
contact. The vital seems to think the sadhana ought to 
cease if you would not see the Mother but that would 
only mean that the love and devotion need the stimulus 
of physical contact. The greatest test of love and devotion 
is on the contrary when it burns as strongly in long 
absence as in the presence. If your sadhana went on as 
well on non-pranam as on Pranam days it would not 


prove that love and devotion are not there, but that 
they are so strong as to be self-existent in all circumstances. 

There are ranges of consciousness above and below 
the human range, with which the normal human ha 
no contact and they seem to it unconscious. 

The vital in its outer form in the ignorance generates 
the desire-soul which governs most men and which they 
mistake often for the real soul. 

The vital as the desire-soul and desire-nature controls 
the consciousness to a large extent in most men, because 
men are governed by desire. It is the mental, vital, 
physical ego that we take for our being until we get 


Our experience is that tdo much vital eagerness, too 
much insistence often blocks the way, it makes a sort of 
obstructing mass or a whirl of restlessness and distur- 
bance which leaves no quiet space for the Divine to get 
in. The habit of this vital element starts up and takes 
hold and interrupts the progress made. 

When the vital takes the lead, then unrest, despondency, 
unhappiness can always come, since these things are the 
very nature of the vital the vital can never remain 


constantly in joy and peace, for it needs their opposites 
in order to have the sense of the drama of life. If the 
psychic were always there in front, the desert would be 
no longer a desert and the wilderness would blossom with 
the rose. 


There are three obstacles that one has to overcome in 
the vital and they are very difficult to overcome, lust 
(sexual desire), wrath and rajasic ego. 


These vital forces are around everywhere, and if one 
opens the door to them, they come in wherever you are. 
One who wants to do sadhana has no business to in- 
dulge in such panics ; it is a weakness incompatible 
with the demands of the Yoga and, if one cannot throw 
it aside, it is safer not to try the Yoga. Each victory 
gained over oneself means new strength to -gain more 

When some weakness comes up you should take it 
as an opportunity to know what is still to be done and 
call down the strength into that part. 


One cannot take advantage of any help given him 
because his vital nature cherishes its weakness and is 
always indulging and rhetorically expressing it instead 
of throwing it away with contempt as a thing unworthy 
of manhood and unfit for a sadhak. It is only if he so 


rejects it that he can receive strength and stand in life 
or progress in the sadhana. This is a temperament which 
the gods will not help because they know that help is 
useless, for it will either not be received or will be 
spilled and wasted. 

It is this idea that you are helpless because the vital 
consents to the wrong movement that comes in the way. 
You have to put your inner will and the Mother's light 
on the vital so that it shall change, not leave it to do what 
it likes. The Mother's force can act, but on condition 
that the assent of the being is there% 

The human vital is almost always of that nature ; it 
is by the use of the mental will that they discipline it, 
compelling it to do not what it wants but what the reason 
or the will sees to be right or desirable. In Yoga one 
uses the inner will and compels the vital to submit itself 
to tapasya so that it may become calm, strong, obedient. 
The vital is a good instrument but a bad master. If 
you allow it to follow its likes and dislikes, its fancies, 
its desires, its bad habits, it becomes your master and 
peace and happiness are no longer possible. 

Put the Mother's notice henceforth at the door of your 
vital being, "No falsehood hereafter shall ever enter 


here", and station a sentry there to see that it is put into 



The lower vital has its place, it is not to be crushed 
or killed, but it has to be changed, "caught hold of by 
both ends", at the upper end a mastery and control, 
at the lower end a right use. The main thing is to get 
rid of attachment and desire ; it is then that an entirely 
right use becomes possible. 


It is better to be a stone on the road to the Divine than 
soft and weak clay in the muddy paths of the ordinary 
vital human nature. 


The vital is too selfish to have any gratitude. The 
more it gets the more it demands and it takes everything 
as its right and every denial of what it wants as an 
injustice and an offence. 

The unregenerate vital in the average human nature 
is not grateful for a benefit, it resents being under an 
obligation. So long as the benefit continues, it is effusive 
and says sweet things, as soon as it expects nothing more 
it turns round and bites the hands that fed it. Sometimes 
it does that even before, when it thinks it can do it without 
the benefactor knowing the origin of the slander, fault- 
finding or abuse. In all these dealings, of course, people 
with a developed psychic element are by nature grateful 
and do not behave in this way. 

Section Two 

Section Two 

IF Art's service is but to imitate Nature, then burn all 
the picture galleries and let us have instead photographic 
studios. It is because Art reveals what Nature hides 
that a small picture is worth more than all the jewels of 
the millionaires and the treasures of the princes. 

If you only imitate visible Nature, you will perpetrate 
either a corpse, a dead sketch or a monstrosity; Truth 
lives in that which goes behind and beyond the visible 

and sensible. 


It is wrong to measure the greatness of any art like 
that. Each of the great arts has its own appeal and its 
own way of appeal and each in its own way is supreme 

above all others. 


But great art is not satisfied with representing the 
intellectual truth of things, which is always their super- 
ficial or exterior truth; it seeks for a deeper and original 
truth which escapes the eye of the mere sense or the 
mere reason, the soul in them, the unseen reality which 
is not that of their form and process but of their spirit.... 
Always the truth it seeks is first and foremost the truth 
of beauty, not, again, the formal beauty alone or the 


beauty of proportion and right process which is what 
the sense and the reason seek, but the soul of beauty which 
is hidden from the ordinary eye and the ordinary mind 
and revealed in its fullness only to the unsealed vision 
of the poet and artist in man who can seize the secret sig- 
nificances of the universal poet and artist, the divine 
creator who dwells as their soul and spirit in the forms 
he has created. 

The Mother : 

Art is a means, not an end; it is a means of expression. 
The personality of an artist counts no longer; he is an 
agent, a channel, his art a. means of expressing his rela- 
tions with the Divine. If you consider it in this light, 
art is not very different from Yoga. 

In India all her architecture, her sculpture, her painting 
have proceeded from this source and were inspired by 
this ideal. If they are true artists and try to see beyond 
and use their art for the expression of the inner world, 
they grow in consciousness by their concentration on the 
subject. But most of those who call themselves artists 
draw their inspiration from the vital world only; and 
it carries in it no high or great significance. 


THIS Ashram has been created with another object 
than that ordinarily common to such institutions, not for 


the renunciation of the world but as a centre and a field of 
practice for the evolution of another kind and form of 
life which would in the final end be moved by a higher 
spiritual consciousness and embody a greater life of the 

This is not an Ashram like others the members are 
not Sannyasis; it is not Moksha that is the sole aim of 
the Yoga here. What is being done here is a preparation 
for a work a work which will be founded on Yogic con- 
sciousness and Yoga-Shakti, and can have no other 

A sadhaka in the Ashram is expected to observe the 
following conditions : 

All physical sexual relations or connection between a 
sadhak and sadhika are absolutely forbidden and inad- 
missible in the Ashram. 

All vital relations of a sexual character are contrary to 
the sadhana and must also be given up by those who 
wish to stay in the Ashram and progress in the Yoga. 

Even husband and wife must stop aU conjugal relations 
and regard each other as fellow-sadhaks only and not as 
husband and wife. It is not as man and woman that the 
sadhaks are here; they have not come here to continue 
or to form vital or physical sexual relations between 
themselves under any pretext but to practise Yoga. 

Any sadhak forming vital relations with others under 
the pretext of a psychic or spiritual relation is deceiving; 


himself and violating the Truth and breaking the rule 
of the Yoga. 

No sadhak should worship another sadhak or look 
on him *as the embodied Divine; such movements are 
contrary to the sadhana and to the discipline of the 
Ashram and create false movements in the atmosphere. 


You are not yet ready or fit as yet for life in the Ashram. 
There are certain weaknesses of the adhara (especially 
of the vital nature and the physical mind) which must be 
got rid of before you should think of joining the Ashram. 
To practise Yoga, as a member of the Ashram is to push 
yourself into the centre of a pressure for transformation 
of the whole being and, especially just now, of the physical 
mind and the lower vital nature, which that mind in you 
and your nervous parts in their present impurity and 
weakness might not be able to bear. It is our repeated 
experience that those who have this weakness are better 
outside the Ashram where they can slowly prepare and 
purify themselves without any premature pressure. 


The Mother and I are equal. Also she is supreme 
here and has the right to arrange the work as she thinks 
best for the work, no one has any right or claim or pro- 
prietorship over any work that may be given to him. 
The Ashram is the Mother's creation and would not 
have existed but for her, the work she does is her creation 
and has not been given to her and cannot be taken from 


her. Try to understand this elementary truth, if you want 
to have any right relation or attitude towards the Mother. 

The Mother : 

Don't judge on appearances and do not listen to what 
people say, because these two things are misleading. 

There is in the Ashram no exterior discipline and no 
visible test. But the inner test is severe and constant, 
one must be very sincere in the aspiration to surmount all 
egoism and to conquer all vanity in order to be able to 
stay here. A complete surrender is not outwardly exacted 
but it is indispensable for those who wish to stick on, and 
many things come to test the sincerity of this surrender. 
However, the Grace and the help are always there for 
tho$e who aspire for them and their power is limitless 
when received with faith and confidence. 


BEAUTY is as much an expression of the Divine as Know- 
ledge, Power or Ananda. Does any one ask why does 
the Mother want to manifest the divine consciousness 
by knowledge or by power and not by ignorance and 
weakness ? It would not be a more .absurd or meaning- 
less question than the one put by the vital against her 
wearing artistic and beautiful dress. Is it your notion 


that the Divine should be represented on earth by poverty 
and ugliness ? 

Outer things are the expression of something in the 
inner reality. A fine sari or a palace are expressions of the 
principle of beauty in things and that is their main 
value. The Divine Consciousness is not bound by these 
things and has no attachment, but it is also not bound 
to abstain from them if beauty in things is part of its 
intended action. The Mother, when the Ashram was 
still unformed, was wearing patched cotton saris. When 
she took up the work, it was necessary to change her 
habits, so she did so. 


To find highest beauty is to find God; to reveal, to 
embody, to create as we say, highest beauty is to bring 
out of our souls the living image and power of God* 

The Mother : 

It is one of the greatest weapons of the Asura at work 
when you are taught to shun beauty. It has been the 
ruin of India. The Divine manifests in the psychic as 
love, in the mind as knowledge, in the vital as power 
and in the physical as beauty. If you discard beauty 
it means that you are depriving the Divine of his mani- 
festation in the material and you hand over that part 
to the Asura. 


In the physical world, of all things it is beauty that 
expresses best the Divine. The physical world is the 
world of forms and the perfection of forms is beauty. 
Beauty interprets, expresses, manifests the Eternal. Its 
role is to put all manifested nature in contact with the 
Eternal through the perfection of form, through harmony 
and a sense of the ideal which uplifts and leads towards 
something higher. 


THE higher consciousness is a concentrated consciousness, 
concentrated in the Divine Unity and in the working 
out of the Divine Will, not dispersed and rushing about 
after this or that mental idea or vital desire or physical 
need as in the ordinary human consciousness also 
not invaded by a hundred haphazard thoughts, feelings 
and impulses, but master of itself, centred and 

In the externalised consciousness obscurity and 
suffering can always be there; the more the internalised 
consciousness reigns, the more these things are pushed 
back and out, and with the full internalised conscious- 
ness they cannot remain. 


There are always two different consciousnesses in 
the human being, one outward in which he ordinarily 
lives, the other inward and concealed of which he knows 


nothing. When one does sadhana, the inner conscious 
ness begins to open and one is able to go inside and 
have all kinds of experiences there. As the sadhana 
progresses, one begins to live more and more in this 
inner being and the outer becomes more and more 
superficial. At first the inner consciousness seems 
to be the dream and the outer the waking reality. After- 
wards the inner consciousness becomes the reality and 
the outer is felt by many as a dream or delusion, or 
else something superficial and external. The inner 
consciousness begins to be a place of deep peace, light, 
happiness, love, closeness to the Divine or the presence 
of the Divine, the Mother. One is then aware of two 
consciousnesses, the inner one and the outer which 
has to be changed into its counterpart and instrument 
that also must become full of peace, light, union with 

the Divine. 


To be too much occupied in mind with the outer 
difficulties keeps the consciousness externalised. Living 
inwardly you will find the Mother close to you and 
realise her will and her action. 


All that exists or can exist in this or any other universe 
can be rendered into terms of consciousness; there is 
nothing that cannot be known. This knowing need not 
be always a mental knowledge. For the greater part of 
existence is either above or below mind, and mind can 


know only indirectly what is above or what is below it. 
But the one true and complete way of knowing is by 
direct knowledge. 

The Unmanifested Supreme is beyond all definition 
and description by mind or speech; no definition the 
mind can make, affirmative or negative, which can be 
at all expressive of it or adequate. 


THERE is the utility of the physical approach to the 
Mother the approach of the embodied mind and vital 
to her embodied Power. In her universal action the 
Mother acts according to the law of things in her 
embodied physical action is the opportunity of a constant 
Grace it is for that the embodiment takes place. 

The Divine Mother is the Consciousness and Force 
of the Divine which is the Mother of all things. 

It is certainly quite true that the psychic contact can 
exist at a distance and that the Divine is not limited by 
place, but is everywhere. It is not necessary for every- 
body to be in the Ashram or physically near the Mother 
in order to lead the spiritual life or to practise the Yoga, 
especially in its early stages. But it is only one side of 
the truth; there is another, otherwise the logical conclu- 
sion might be that there was no necessity for the Mother 


to be here at all, or for the existence of the Ashram, or 
for anyone to come here. 

The psychic being is there in all, but in very few it is 
well developed, well built up in the consciousness or 
prominent in the front; in most it is veiled, often in- 
effective or only an influence, not conscious enough or 
strong enough to support the spiritual life. It is for this 
reason that it is necessary for those drawn towards this 
Truth to come here in order that they may receive the 
touch which will bring about or prepare the awakening 
of the psychic being that is for them the beginning of 
the effective psychic contact. 

When the touch has been given or the development 
effected, so far as the sadhak is at the moment capable 
of it, he returns to the outside world and under the pro- 
tection and guidance even at a distance is able to keep 
the contact and go on with his spiritual life. But the 
influences of the outside world are not favourable to the 
psychic contact and the psychic development and, if the 
sadhak is not sufficiently careful or concentrated, the 
psychic contact may easily be lost after a time or get 
covered over and the development may become retarded,, 
stationary or even diminished by adverse movements or 
influences. It is for that the necessity exists and is often 
felt of a return to the place of the central influence in 
order to fortify or recover the contact or to restore or give 
a fresh forward impulse to the development. 

The physical nearness to the Mother is indispensable 
for the fullness of the sadhana on the physical plane* 


Transformation of the physical and external being is not 
possible otherwise. 

The right attitude to approach the Mother when she 
sees one is to keep the being perfectly quiet and open to 
receive, without any activity of the mind or desire in the 
vital, with only the surrender and the psychic readiness 
to accept whatever is given. 

The physical contact of the Mother means for her an 
interchange, a pouring out of her forces and a receiving 
of things good, bad and mixed from them which often 
involves a great labour of adjustment and elimination, 
and in many cases, a severe strain on the body. 

The best way for Darshan is to keep oneself very col- 
lected and quiet and open to receive whatever the Mother 

During Darshans and Blessings, the time has nothing 
to do with it. One hour's touch or a moment's touch 
as much can be given by the one as by the other. The 
Mother gives in both ways. Through the eyes it is to 
the psychic, through the hand to the material. 

It is when the Mother puts her force into the flower 
that it becomes more than a symbol. It then can become 
very effective if there is receptivity in the one who 



THE soul takes birth each time, and each time a mind, life 
and body are formed out of the materials of universal 
Nature, according to the soul's past evolution and its need 
for the future. When the body is dissolved after death, 
the vital goes into the vital plane and remains there for a 
time, but after a time the vital sheath disappears. The 
last to dissolve is the mental sheath. Finally the soul or 
psychic being retires into the psychic world to rest there 
till a new birth is close. 

The soul gathers the essential elements of its expe- 
riences in life and makes that its basis of growth in the 
evolution; when it returns to birth it takes up with its 
mental, vital, physical sheaths so much of its Karma as 
is useful to it in the new life for farther experience. 

It is really for the vital part of the being that Sraddha 
and rites are done to help the being to get rid of the 
vital vibrations which still attach it to the earth or to the 
vital worlds, so that it may pass quickly to its rest in the 
psychic peace. 

The soul comes into birth for experience, for growth, 
for evolution till it can bring the Divine into matter. 
It is the central being that incarnates, not the outer 
personality the personality is simply a mould that it 
creates for its figures of experience in that one life. In 
another birth it will create for itself a different perso- 


nality^ different capacities, a different life and career. 
It is not the personality, the character that is of the 
first importance in rebirth it is the psychic being who 
stands behind the evolution of the nature and evolves 
with it. The psychic when it departs from the body, 
shedding even the mental and vital on its way to its 
resting place, carries with it the heart of its experiences. 
That is the permanent addition, it is that that helps 
in the growth towards the Divine. 


Death is there because the being in the body is not 
yet developed enough to go on growing in the same 
body without the need of change and the body itself 
is not sufficiently conscious. If the mind and vital 
and the body itself were more conscious and plastic, 
death would not be necessary. 


At the time of death the being goes out of the body 
through the head; it goes out in the subtle body and 
goes to different planes of existence for a short time 
until it has gone through certain experiences which 
are the result of its earthly existence. Afterwards it 
reaches the psychic world where it rests in a kind of 
sleep, until it is time for it to start a new life on earth. 
That is what happens usually but there are some 
beings who are more developed and do not follow this 


The soul does not go back to animal condition; but a 
part of the vital personality may disjoin itself and join 
an animal birth to work out its animal propensities there. 

There is after death a period in which one passes 
through the vital world and lives there for a time. It is 
only the first part of this transit that can be dangerous 
or painful One can help departed souls by one's good 
will or by occult means, if one has the knowledge. The 
one thing that one should not do is to hold them back 
by sorrow for them or longing or by anything else that 
would pull them nearer to earth or delay their journey 
to their place of rest. 


Usually, a soul follows continuously the same line of 
sex. If there are shiftings of sex, it is, as a rule, a matter 
of parts of the personality which are not central. 


No rule can be laid with regard to what time the 
psychic being joins the new body, for these circumstances 
vary with the individual. Some psychic beings get 
into relation with the birth-environment and the parents 
from the time of inception and determine the preparation 
of the personality and future in the embryo, others join 
only at the time of delivery, others even later on in the 
life and in these cases it is some emanation of the psychic 
being which upholds the life. It should be noted that 
the conditions of the future birth are determined funda- 
mentally not during the stay in the psychic world but 


at the time of death the psychic being then chooses 
what it should work out in the next terrestrial appearance 
and the conditions arrange themselves accordingly. 

Note that the idea of rebirth and the circumstances of 
the new life as a reward or punishment for punya or 
papa is a crude human idea of "justice" which is quite 
unphilosophical and unspiritual and distorts the true 
intention of life. Life here is an evolution and the soul 
grows by experience, working out by it this or that in 
the nature, and if there is suffering, it is for the purpose 
of that working out, not as a judgment inflicted by God 
or Cosmic Law on the errors or stumblings which are 
inevitable in the Ignorance. 

But the soul, the psychic being, once having reached 
the human consciousness cannot go back to the inferior 
aniinad consciousness any more than it can go back into 
a tree or an ephemeral insect. What is true is that some 
part of the vital energy or the formed instrumental 
consciousness or nature can and very frequently does 
so, if it is strongly attached to anything in the earth 
life. This may account for some cases of immediate 
rebirth with full memory in human forms also. Ordi- 
narily, it is only by Yogic development or by clairvoyance 
that the exact memory of past lives can be brought 


The psychic does not give up the mental and other 
sheaths immediately at death. It is said that it takes 
three years on the whole to get clear away from the 
zone of communicability with the earth though there 
may be cases of slower or quicker passage. 


All kinds of work are equal before the Divine and all 
men have the same Brahman within them is one truth, 
but that development is not equal in all is another. The 
idea that it needs a special punya to be born as a Bhangi 
is, of course, one of those forceful exaggerations of an 
idea which are common with the Mahatma and impress 
greatly the mind of his hearers. But obviously the 
cultural development is more valuable than the service 
of the physical needs for the progress of humanity as 
opposed to its first static condition, and that develop- 
ment can even lead to the minimising and perhaps the 
entire disappearance by scientific inventions of the need 
of the functions of the scavenger. In any case, it is not 
true that the Bhangi life is superior to the Brahmin 
life and the reward of a special righteousness. On the 
other hand, the traditional conception that a man is 
superior to others because he is bora a Brahmin is not 

rational or justifiable. 


The Mother : 

In rebirth it is only the psychic being that passes 
from body to body. Logically, then, neither the mental 


nor the vital being can remember past lives or recog- 
nise itself in the character or mode of life of this or 
that person. The psychic being alone can remember; 
and it is by becoming conscious of our psychic being 
that we can have at the same time exact impressions 
about our past lives. 


THIS constant disobedience and indiscipline is a radical 
obstacle to the sadhana and the worst possible example 
to others. 


It is a deficiency of psychic perception and spiritual 
discrimination that makes people to ignore the im- 
portance of obedience. It is the mind wanting to follow 
its own way of thinking and the vital seeking freedom 
for its desires. The obedience is necessary so as to get 
away from one's own mind and vital and learn to follow 
the Truth. 


The discipline has been laid down (in the Ashram) 
by the Mother to break it is disobedience to the Divine. 


It is when you are free from the lower Nature that 
Mother's will is the Law. When subject to lower Nature, 
the lower Nature is constantly disobeying the Divine Will. 



THE Mother and I have no preference for allopathy. 
The Mother thinks doctors very usually make things 
worse instead of better by spoiling Nature's resistance 
to illness by excessive and ill-directed use of their 

Medical Science has been more a curse to mankind 
than a blessing. It has weakened the natural health of 
man and multiplied individual diseases ; it has im- 
planted fear and dependence in the mind and body; 
it has taught our health to repose not on natural sound- 
ness but a rickety and distasteful witch compact from 
the mineral and vegetable kingdo.m. 

It is not the medicine that cures so much as the patient's 
faith in the doctor and the medicine. Both are a clumsy 
substitute for the natural faith in one's own self-power 
which they have themselves destroyed. 

The healthiest ages of mankind were those in which 
there were the fewest material remedies. We ought to 
use the divine health in us to cure and prevent diseases. 

Health protected by twenty-thousand precautions is 
the gospel of the doctors; but it is not God's evangel for 
the body, nor Nature's. 

Man was once naturally healthy and could revert to 
that primal condition if he were suffered; but Medical 
Science pursues our body with an innumerable pack 
of drugs and assails the imagination with ravening hordes 
of microbes. 


It should take long for self-cure to replace medicine; 
because of the fear, self-distrust and unnatural physical 
reliance on drugs which Medical Science has taught to 
our minds and bodies and made our second nature. 

Distrust of the curative power within us was our physi- 
cal fall from Paradise. Medical Science and a bad here- 
dity are the two angels of God who stand at the gates to 
forbid our return and re-entry. 


IT is true of every soul on earth that it is a portion of the 
Divine Mother passing through the experiences of the 
Ignorance in order to arrive at the truth of its being and 
be the instrument of a Divine Manifestation and work 
here. The body is meant for keeping the Divine con- 
sciousness linked to the physical world. 


I think I made it clear... that sport was not sadhana,. 
that it belonged to what I called the lower end of things, 
but that it might be used not merely for amusement 
or recreation or the maintenance of health, but for a 
greater efficiency of the body and for the development 
of certain qualities and capacities, not of the body only 
but of morale and discipline and the stimulation of 
mental energies : but I pointed out also that these could 
be and were developed by other means and that there 
were limitations to this utility. In fact, it is only by 


sadhana that one could go beyond the limits natural 
to the lower end means.... 

For the immediate object of my endeavours is to estab- 
lish spiritual life on earth and for that the first necessity 
must always be to realise the Divine; only then cafi life be 
spiritualised or what I have called the Life Divine be 
made possible; the creation of something that could be 
called a divine body could be only an ulterior aim under- 
taken as part of this transformation. 

We do not want only sportsmen in the Ashram : 
that would make it not an Ashram but a playground. 
The sports and physical exercises are primarily for the 
children of the school. The younger sadhaks are allowed, 
not enjoined or even recommended, to join in these 
sports, but certainly they are not supposed to be sports- 
men only : they have other and more important things 
to do.... In the old Ashrams the boys and young men who 
were brought up in them were trained in many things 
belonging to life.... To concentrate most on one's own 
spiritual growth and experience is the first necessity 
of the sadhak. 

The first principle of true teaching is that nothing can 
be taught. The teacher is not an instructor or task-master, 
he is a helper and a guide. His business is to suggest and 
not to impose. He does not actually train the pupil's 
mind, he only shows him how to perfect his instruments 
of knowledge and helps and encourages him in the 


process. He does not impart knowledge to him, he shows 
him how to acquire knowledge for himself. The idea 
of hammering the child into the shape desired by the 
parent or teacher is a barbarous and ignorant superstition. 
It is a selfish tyranny over a human soul and a wound to 
a nation, which loses the benefit of the best that a man 
could have given it. The chief aim of education should 
be to help the growing soul to draw out that in itself which 
is best and make it perfect for a noble use. A free and 
natural growth is the condition of genuine development. 

The only way for him to train himself morally is to 
habituate himself to the right emotions, the noblest 
associations, the best mental, emotional and physical 
habits and the following out in right action of the funda- 
mental impulses of his essential nature. You can impose 
a certain discipline on children, dress them into a certain 
mould, lash them into a desired path, but unless you 
can get their hearts and natures on your side, the con- 
formity to this imposed rule becomes a hypocritical 
and heartless, a conventional, often a cowardly 

The first rule of moral training is to suggest and 
invite, not command or impose. 

The thirst of knowledge, the self-devotion, the purity, 
the renunciation of the Brahmin, the courage, the 
ardour, honour, nobility, chivalry, patriotism of the 
Kshatriya, the beneficence, skill, industry, generous 


enterprise and large open-handedness of the Vaishya r 
the self-effacement and loving service of the Sudra, 
these are the qualities of the Aryan. They constitute 
the moral temper we desire in our young men in the 
whole nation. But how can we get them if we do not 
give opportunities to the young to train themselves in 
the Aryan tradition ? 


Wildness and recklessness of many young nature? are 
only the overflowings of an excessive strength, greatness 
and nobility. They should be purified, not discouraged. 


Religion has to be lived, not learned as a creed. No 
religious teaching is of any value unless it is lived, and 
the use of various kinds of Sadhana, spiritual self- 
training and exercise is the only effective preparation 
for religious living. 


Every child is an inquirer, an investigator, an analyser, 
a merciless anatomist. Appeal to those qualities in 
him and let him acquire without knowing it the right 
temper and the necessary fundamental knowledge of 
the scientist. Every child has an insatiable intellectual 
curiosity and turn for metaphysical enquiry. Use it to 
draw him on slowly to an understanding of the world 
and himself. 


It is by allowing Nature to work that we get the bene- 
fit of the gifts she has bestowed on us. Humanity in 
its education of children has chosen to thwart and hamper 
her processes and, by so doing, has done much to thwart 
and hamper the rapidity of its onward march. 

The Mother : 

An aimless life is always a miserable life. Everyone 
should have an aim. But do not forget that on the 
quality of your aim will depend the quality of your life. 
Your aim should be high and wide, generous and dis- 
interested ; this will make your life precious to yourself 
and to all. 

But whatever your ideal, it cannot be perfectly realised 
unless you have realised perfection in yourself; and to 
work for your perfection the first step is to become con- 
scious of yourself, of the different parts of your being 
and their respective activities. 

In its natural state the human mind is always limited 
in its vision, narrow in its understanding, rigid in its 
conceptions, and a certain effort is needed to enlarge it. 

Knowledge belongs to a region much higher than 
that of the human mind. The mind has to be made 
silent and attentive in order to receive knowledge from 
above and manifest it. 

The education of a human being should begin at his 
very birth and continue throughout the whole length 


of his life ; and the education to be complete must have 
five principal aspects : the physical, the vital, the mental, 
the psychic and the spiritual. 


The first thing to do in order to be able to educate 
the child, is to educate oneself, to become conscious 
and master of oneself so that one does not set a bad 
example to one's child. For it is through example that 
education becomes effective. To say good words, give 
wise advice to a child has very little effect, if one does 
not show by one's living example the truth of what one 


If you wish to be respected by your child, have res- 
pect for yourself and be at every moment worthy of 
respect. Never be arbitrary, despotic, impatient, ill- 
tempered. When your child asks you a question, do 
not answer him by a stupidity or a foolishness, under 
the pretext that he cannot understand you. 


Do not scold your child except with a definite purpose 
and only when quite indispensable. A child too often 
scolded gets hardened to rebuke and comes to attach 
little importance to words or severity of tone. Parti- 
cularly, take care not to rebuke him for a fault which 
you yourself commit. 

...When a child has made a mistake, see that he con- 


fesses it to you spontaneously and frankly; and when 
he has confessed, make him understand with kindness 
and affection what was wrong in his movement and 
that he should not repeat it. In any case, never scold 
him; a fault confessed must be forgiven. You should 
not allow any fear to slip in between you and your child; 
fear is a disastrous way to education. 

...If the child, from the very beginning of his existence, 
takes to good habits, that will save him a good deal of 
trouble and inconvenience during the whole of his life. 
Bad habits are formed too early and too quickly that 
may have disastrous consequences for the whole life. 

...He must avoid, in his daily food, all that merely 
stuffs and causes heaviness; particularly, he must be 
taught to eat according to his hunger, neither more 
nor less, and not to make food an occasion to satisfy 
his greed and gluttony. From one's very childhood, 
one should know that one eats in order to give to the 
body strength and health, and not to enjoy the pleasures 
of the palate. 

...It is not fair to demand services from a child, as if 
it is his duty to serve his parents. The contrary would 
be more true : certainly it is natural that parents should 
serve their children, at least take great care of them. 
It is only if the child chooses freely to work for the family 
and does the work as a play that the thing is admissible. 

...The child must be shown, made to appreciate, 
taught to love beautiful, lofty, healthy and noble things, 
whether in nature or in human creation. The sovereign 


means is to rouse in the child interest in the things that 
one wishes to teach, the taste for work 3 the will to pro- 
gress. To love to learn is the most precious gift that 
one can make to a child; to love to learn always and 

...Studies strengthen the mind and turn the attention 
from concentrating on the impulses and desires of the 
vital. Concentrating on studies is one of the most power- 
ful means of controlling the mind and the vital; that is 
why it is so important to study. 

...If the power of concentration and attention is 
continuously cultivated, the active external consciousness 
will allow only those thoughts that are needed and then 
they become all the more dynamic and effective. And 
if, in the intensity of concentration, it is necessary not 
to think at all, all mental vibration can be stopped and 
an almost total silence secured. In this silence one can 
open gradually to the higher mental regions and learn 
to record the inspirations that come from there. 

The art of giving rest to one's mind is a thing to be 
acquired. Changing mental activity is a way of rest; 
but the greatest possible r*st lies in silence. 

Every human being carries hidden within him the 
possibility of a greater consciousness beyond the frame 
of his normal life through which he can participate in 
a higher and vaster life. What the human mind does 


not know and cannot do, this consciousness knows and 


The first and most important point which must never 
be forgotten is that with the mind it is impossible to 
judge of spiritual things. All who have written on 
yogic discipline have said so, but very few are those 
who put it into practice and yet, in order to proceed 
on the path, it is absolutely indispensable to abstain 
from all mental judgment, mental opinion and reaction. 

Give up all personal seeking for comfort, satisfaction, 
enjoyment or happiness. Be only a burning fire for 
progress, take whatever comes to you as a help for 
progress and make at once the progress required. 

Try to take pleasure in all you do, but never do any- 
thing for the sake of pleasure. Never get excited, nervous 
or agitated. Remain perfectly quiet in the face of any- 
thing and everything. And yet be always awake to 
find out the progress you have still to make and lose 
no time in making it. 


The Vital in man's nature, is a despotic and exacting 
tyrant. It is a master that is satisfied by nothing and 
its demands have no limit. The conviction that makes 
one believe that one has the right to be happy leads, 
as a matter of course, towards the will to live one's life 


at any cost. This attitude in its obscure and aggressive 
egoism brings about every conflict and misery, deception 
and discouragement, ending often in a catastrophe. 
In the world, as it actually is, the goal of life is not to 
secure personal happiness, but to awaken the individual 
progressively towards the truth-consciousness. 


The spiritual consciousness means to live the infinite 
and eternal, to throw oneself outside all creation, beyond 
time and space. To become fully aware of your psychic 
being and to live a psychic life you must abolish in you 
all selfishness; but to live a spiritual life you must be 


A PROGRESSIVE evolution of the visible and invisible 
instruments of the Spirit is the whole law of the earth 
nature. Spirit has concealed itself in inconscient matter. 
It evolves into forms of matter by the working of matter 
forces. It is only when this has been sufficiently done, 
that it thinks of life. A subconscient life and its im- 
prisoned forces were there all the time in matter and its 
forces. Afterwards came an evolution of mind in many 
forms by the working of liberated mind-forces. In those 
life-forces in matter and even in the very substance of 
matter mind was latent. An evolution of mind in the 
living form by a working of liberated mind-force was 


the third chapter of the story. The third chapter is not 
completed, neither will it be the end of the narrative. 
The evolution of the earth-nature is not finished 
because it has manifested only three powers out of the 
seven-fold scale of consciousness that is involved in 
manifested Nature. It has brought out from its apparent 
inconscience only the three powers of Mind and Life 
and Matter. 

The supramental change is a thing decreed and in- 
evitable in the evolution of the earth-consciousness; for 
its upward ascent is not ended and mind is not its last 

The earth is a material field of evolution. Mind and 
Life, Supermind, Sachchidananda are in principle 
involved there in the earth consciousness; but only 
matter is at first organised; then life descends from the 
life plane and gives shape and organisation and activity 
to the life principle in matter, creates the plant and 
animal; then mind descends from the mind plane, creating 
man. Now Supermind is to descend so as to create 
a supramental race. 


The Prakriti itself is divided into the lower and higher, 
the lower is the Prakriti of the Ignorance, the Prakriti 
of mind, life and matter separated in consciousness from 


the Divine; the higher is the Divine Prakriti of Sach- 
chidananda with its manifesting power of Supermind, 
always aware of the Divine and free from Ignorance and 
its consequences. Man so long as he is in the ignorance 
is subject to the lower Prakriti, but by spiritual evolution 
he becomes aware of the higher Nature and seeks to 
come into contact with it. 

The material world has evolved life in obedience to 
a pressure from the vital plane, mind in obedience to 
a pressure from the mental plane, It is now trying to 
evolve supermind in obedience to a pressure from the 
supramental plane. 


It is something new that has manifested here and it 
is that that makes the creation worth while. What for 
instance would be the utility of a supramental creation 
on earth if it were just the same thing as a supramental 
creation on the supramental plane ? It is that, in 
principle, but yet something else, a triumphant new 
self-discovery of the Divine in conditions that are not 

Out of this apparent Inconscience each potentiality is 
revealed in its turn, first organised Matter concealing the 
indwelling Spirit, the Life emerging in the plant and as- 
sociated in the animal with a growing Mind, the Mind 


Itself evolved and organised in Man. This evolution, 
this spiritual progression does it stop short here in the 
imperfect mental being called Man ? In this vision each 
stage of evolution appears as due to the descent of a 
higher and higher Power 01 consciousness, raising the 
terrestrial level, creating a new stratum, but the highest 
yet remain to descend and it is by their descent that the 
riddle of terrestrial existence will receive its solution 
and not only the soul but Nature herself find her 

Division, ego, the imperfect consciousness and groping 
and struggle of a separate self-affirmation are the efficient 
causes of the suffering and ignorance of this world. Once 
consciousnesses separated from the one consciousness, 
they fell inevitably into Ignorance and the last result of 
Ignorance was Inconscience; from a dark immense 
Inconscient this material world arises and out of it a soul 
that by evolution is struggling into consciousness, attracted 
towards the hidden Light, ascending but still blindly 
towards the lost Divinity from which it came.... 

It is by entering into that greater consciousness alone 
that one can grasp the inevitability of its self-creation 
and its purpose. To rise to that height of liberation is 
the true way out and the only means of the indubitable 

But that liberation and transcendence need not neces- 
sarily impose a disappearance, a sheer dissolving cut 
from the manifestation; it can prepare a liberation into 
action of the highest Knowledge and an intensity of 


Power that can transform the world and fulfil the evo- 
lutionary urge. It is an ascent from which there is no 
longer a fall but a winged or self-sustained descent of 
light, force and Ananda.... 

As long as the outward personality we call ourselves is 
centred in the lower powers of consciousness, the riddle 
of its own existence, its purpose, its necessity is to it an 
insoluble enigma.... 

It is only by rising towards a higher consciousness 
beyond the line and therefore superconscient now to him 
that he can emerge from his inability and his ignorance. 
His full liberation and enlightenment will come when 
he crosses the line into the light of a new superconscient 

But this crossing of the line if turned not only to an 
ascending but to a descending purpose would mean the 
transformation of the line from what it now is, a lid, a 
barrier, into a passage for the higher powers of con- 
sciousness of the Being now above it. It would mean 
a new creation on earth, a bringing in of the ultimate 
powers which would reverse the conditions here in as 
much as that would produce a creation raised into the 
full flood of spiritual and supramental light in place of 
one emerging into a half-light of mind out of a darkness 
of material inconscience.... 

If the redemption of the soul from the physical vesture 
be the object, then there is no need of supramentalisation. 


Spiritual Mukti and Nirvana are sufficient. If the object 
is to rise to supraphysical planes, then also there is no 
need of supramentalisation. One can enter into some 
heaven above by devotion to the Lord of that heaven. 
But that is no progression. The other worlds are typal 
worlds, each fixed in its own kind and type and law. 
Evolution takes place on the earth and therefore the earth 
is the proper field for progression. The beings of the 
other worlds do not progress from one world to another. 
They remain fixed to their own type. 


In a general way, a life is only one brief episode in a 
long history of spiritual evolution in which the soul 
follows the curve of the line set for the earth, passing 
through many lives to complete it. It is an evolution out 
of material inconscience to consciousness and towards 
the Divine Consciousness, from ignorance to Divine 
Knowledge, from darkness through half-light to Light, 
from death to Immortality, from suffering to the Divine 
Bliss. Suffering is due first to the Ignorance, secondly 
to the separation of the individual consciousness from the 
Divine Consciousness and Being, a separation created 
by the Ignorance when that ceases, when one lives in 
the Divine and no more .in one's separated smaller self, 
then only suffering can altogether cease. 


With regards Supramental, what is more likely to happen 
is that the principle will be established in the evolution 


by the descent just as the mental principle was established 
by the appearance of thinking Mind and Man in earthly 
life. There will be a race of supramental beings on the 
earth just as now there is a race of mental beings. Man 
himself will find a greater possibility of rising to the 
planes intermediary between his mind and Supermind 
and making their powers effective in his life, which will 
mean a great change in humanity on earth. 

One should not attach too much importance to the life 
of the body. The body is only an incident in the progress 
of the soul. Evolution of the soul is the objective of 
Karmic existence. When one has realised the soul, 
knowledge and enlightenment come and all the problems 
are solved. But before that, one should try to get peace, 
calm and light. 

The human being on earth is God playing at humanity 
in a world of matter under the conditions of a hampered 
density with the ulterior intention of imposing law of 
spirit on matter and nature of deity upon human nature. 
Evolution is nothing but the progressive unfolding of 
Spirit out of the density of material consciousness and 
the gradual self-revelation of God out of this apparent 
animal being. Yoga is the application, for this process 
of divine self-revelation. 


The Mother : 

As Nature has already created upon earth a mental 
being, even so, there is now a concentrated activity to bring 
forth in this mentality a supramental consciousness and 
individuality. We have here the peerless privilege of 
being at the very centre of the radiating light, at the 
source of the force of transformation. 

Sri Aurobindo incarnated in a human body the supra- 
mental consciousness and has not only revealed to us the 
nature of the path to follow and the method of following 
it so as to arrive at the goal, but has also by his own 
personal realisation given us the example; he has provided 
us, so to say, the proof that the thing can be done and the 
time is now to do it. 


THE more intense the experiences that come, the higher 
the forces that descend, the greater become the possi- 
bilities of deviation and error. For the very intensity 
and the very height of the force excites and aggrandises 
the movements of the lower nature and raises up in it all 
opposing elements in their full force, but often in the dis- 
guise of truth, wearing a mask of plausible justification. 
There is needed a great patience, calm, sobriety, balance,, 


an impersonal detachment and sincerity free from all 
taint of ego or personal human desire. There must be 
no attachment to any idea of one's own, to any experience, 
to any kind of imagination, mental building or vital 
demand; the light of discrimination must always play 
to detect those things, however fair or plausible they 
may seem. Otherwise, the Truth will have no chance of 
establishing itself in its purity in the nature. 


It would be a great mistake to interfere with the images 
rising in you. It does not matter whether they are mental 
or psychic. One must have experience not only of the 
true psychic, but of the inner mental, inner vital and 
subtle physical worlds or planes of consciousness. The 
occurrences of the images is a sign that these are opening 
and to inhibit them would mean to inhibit the expansion 
of consciousness and experience without which this 
Yoga cannot be done. 


Inner vision is vivid like actual sight, always precise 
and contains a truth in it. The inner vision can see 
objects, but it can see instead the vibration of the forces 
which act through the object. The mental visions are 
meant to bring in the mind the influence of the things 
they represent. The cosmic vision is the seeing of the 
universal movements it has nothing to do with the 
psychic necessarily. 


The human mind's activities come very much in the 
way of receiving the higher knowledge. During the 
experience the mind should be quiet. After the expe- 
rience is over it can be active. If it is active while it is 
there, the experience may stop altogether. The attempt 
of the mind and vital to seize on the experience is always 
one of the chief obstacles. 

One of the first needs in our Yoga is a discrimination 
and a psychic tact distinguishing the false from the 
true, putting each thing in its place and giving it its true 
value or absence of value, not carried away by the excite- 
ment of the mind or the vital being. 

It is not usually good to tell the experiences to others. 
It weakens the experience and tends to bring down the 

Telling of one's own experiences to others is very 
much discouraged by most Yogis they say it is harmful 
to the sadhana. I have certainly seen and heard of any 
number of instances in which people were having a 
flow of experiences and, when they told, the flow was 
lost. I suppose however it ceases to apply after one has 
reached a certain long-established stability in the 
experience, that is to say when the experience amounts 


to a definite and permanent realisation, something 
finally and irrevocably added to the consciousness. 


The consciousness from which these experiences 
come is always there pressing to bring them in. The reason 
why they don't come in freely or stay is the activity of 
the mind and vital always rushing about thinking this, 
wanting that, trying to perform mountaineering feats 
on all the hillocks of the lower nature instead of nourish- 
ing a strong and simple aspiration and opening to the 
higher consciousness that it may come in and do its own 



Experiences come first in this isolated way, afterwards 
more frequently and for longer periods, then they settle. 
In some they settle at once, but that is rare. In some they 
persist recurring till they are settled, that is less rare. In 
others the occurrence is at first at long intervals and 
waits for the consciousness to be ready. 

It is quite right and part of the right consciousness 
in sadhana that you should feel drawn in your heart 
towards the Mother and aspire for the vision and realisa- 
tion of her presence. But there should not be any kind 
of restlessness joined to this feeling. The feeling should 
be quietly intense. It will then be easier for the sense of 
the presence to come and grow in you. 


Aspire to realisation, but do not be over eager. Keep 
yourself quietly open and allow the Mother's force to 
work in you, that will bring the necessary realisation, 


Things inside can be seen as distinctly as outward 
things whether in an image by the subtle vision or in 
their essence by a still more subtle and powerful way of 
seeing; but all these things have to develop in order to 
get their full power and intensity. 


The sounds or voices you hear are like the sights 
(persons, objects) you see. As there is an inner sight 
other than the physical, so there is an inner hearing other 
than that of the external ear, and it can listen to voices 
and sounds and words of other worlds, other times 
and places, or those which come from supraphysical 
beings. But here you must be careful. If conflicting voices 
try to tell you what to do or not to do, you should not 
listen to them or reply. It is only myself and the Mother 
who can tell you what you should or should not do or 
guide or advise you. 


ALL attachment is a hindrance to sadhana. Goodwill 
you should have for all, psychic kindness for all, but 
no vital attachment. 


The love of the sadhak should be for the Divine. It is 
only when he has that fully that he can love others in 
the right way. 



The Mulddhdra governs the physical down to the 

The abdominal centre Svddhi$thdna governs the 
lower vital. 

The navel centre^Ndbhipadma or Manipur governs 
the larger vital. 

The heart centre Hrdpadma or Andhata governs 
the emotional being. 

The throat centre Visuddha governs the expressive 
and externalising mind. 

The centre between the eye-brows Ajndcakra 
governs the dynamic mind, will, vision, mental formation. 

The thousand-petalled lotus Sahasradala above, 
commands the higher thinking mind. 

In our Yoga we mean by the subconscient that quite 
submerged part of our being in which there is no wakingly 
conscious and coherent thought, will or feeling or orga- 
nised reaction, but which yet receives obscurely the 
impressions of all things and stores them up in itself 
and from it too all sort of stimuli, of persistent habitual 
movements, crudely repeated or disguised in strange 
forms can surge up into dream or into the waking nature. 

Triple Universe : There is a vital plane above the mate- 


rial universe which we see; there is a mental plane above 
the vital and material. These three together mental, 
vital, physical are called the triple universe of the lower 

Mind : The mind is a part of the nature which has 
to do with cognition and intelligence, with ideas, with 
mental or thought perceptions, the reactions of thought 
to things, with the truly mental movements and forma- 
tions, mental vision and will etc. that are part of his 

Vital : The vital has to be carefully distinguished from 
mind, even though it has a mind element transfused into 
it; the vital is the Life nature made up of desires, sensa- 
tions, feelings, passions, energies of action, will of desire, 
reactions of the desire soul in man and of all that play of 
possessive and other related instincts, anger, fear, greed, 
lust etc. that belong to this field of the naturp. 

Composition of man : The being of man is composed 
of these elements the psychic being behind supporting 
all the inner mental, vital and physical, and the outer, 
quite external nature of mind, life and body which is 
their instrument of expression. But above all is the 
central being (Jivatma) which uses them all for its 
manifestation : it is a portion of the Divine 

Central Being : The phrase 'central being' in our Yoga 
is usually applied to the portion of the Divine in us which 
supports all the rest and survives through death and 
birth. This central being has two forms above, it is 


Jivdtmd) our true being, of which we become aware 
when the higher self-knowledge comes, below, it is the 
psychic being which stands behind mind, body and life. 
The Jivatma is above the manifestation in life and presides 
over it; the psychic being stands behind the manifesta- 
tion in life and supports it. 

Radha is the personification of the absolute love for 
the Divine, total and integral in all parts of the being 
from the highest spiritual to the physical, bringing 
the absolute self-giving and total consecration of all 
the being and calling down into the body and the most 
material nature the supr me Ananda. 

Purity means to accept no other influence but only the 
influence of the Divine. 

Faithfulness means to admit and to manifest no other 
movements but only the movements prompted and 
guided by the Divine. 

Sincerity means to lift all the movements of the being 
to the level of the highest consciousness and realisation 
already attained. 

Sincerity exacts the unification and harmonisation of 
the whole being in all its parts and movements around 
the central Divine Will. 

Gods are the powers that stand above the world and 
transmit the divine workings. 

Devi is the Divine Shakti the consciousness and 
Power of the Divine, the Mother and Energy of the worlds. 
Brahma is the Power of the Divine that stands behind 
formation and creation. 


Ganesh is the Power that removes obstacles by the 
force of Knowledge. 

Kartikeya represents victory over the hostile powers. 
Shiva is the Lord of Tapas. The Power is the power 
of Tapas. 

Krishna as a godhead is the Lord of Ananda, Love and 

To deny in ignorance is no better than to affirm in 


In teaching Yoga to another one becomes to some 
extent a master with disciples. The Yogis have always 
said that one who takes disciples, takes upon himself 
the difficulties of his disciples as well as one's own that 
is why it is recommended not to take disciples unless and 
until one is siddha and even then only if one receives 
the Divine authority to do it. Secondly, there is the 
danger of egoism when one is free from that, then 
the objection no longer holds. 


If you want to be an instrument of the Truth, you 
must always speak the truth and not falsehood. But 
this does not mean that you must tell everything to 
everybody. To conceal the truth by silence or refusal to 
speak is permissible, because the truth may be mis- 
understood or misused by those who are not prepared 


for it or who are opposed to it it may even be made a 
starting point for distortion or sheer falsehood. But to 
speak falsehood is another matter. Even in jest it should 
be avoided, because it tends to lower the consciousness. 

One who fears monotony and wants something new 
would not be able to do Yoga or at least this Yoga which 
needs an inexhaustible perseverance and patience. 

The world will trouble you so long as any part of you 
belongs to the world. It is only if you belong entirely to 
the Divine that you can become free. 

If you are not constant in aspiration, the nature will 
then sink back into the old lower ways. 

This sadhana is not helped by fasting. 

There is a future possibility of turning towards God 
for everyone, even for the atheist or the one who never 
thinks of God. The future possibility may only realise 
after ten thousand years and even then it can only 
come by practising Yoga. 


The special Grace of the Divine is for the seekers 
of the Divine for the others it is a Cosmic Will acting 
through their Karma. 


That kind of Yogic Shakti is not the same as the 
Divine Shakti. Even the Asura and the Rakshasa have 
powers. The real Yoga Shakti is that which comes 
from contact or union with the Divine consciousness 
and its workings. 


Spiritual aims and methods are not easy or natural 
(e.g., as quarrellings, sex-indulgence, greed, indolence, 
acquiescence in all imperfections are easy and natural) 
and if people become disciples, they are supposed to 
follow spiritual aims and endeavours, however hard and 
above ordinary nature and not the things that are easy 
and natural. 

Allow a quiet and steady will to progress to be settled 
in you ; learn the habit of a silent, persistent and thorough 
assimilation of what the Mother puts into you. This 
is the sound way to advance. 

It is dangerous to think of giving up "all barriers of 
discrimination and defence against what is trying to 
descend" upon you. Have you thought what this would 


mean if what is descending is something not in conso- 
nance with the divine Truth, perhaps even adverse ? 
An Adverse Power would ask no better condition for 
getting control over the seeker. It is only the Mother's 
force and the Divine Truth that one should admit 
without barriers. And even there one must keep the 
power of discernment in order to detect anything false 
that comes masquerading as the Mother's force and 
the divine Truth, and keep too the power of rejection 
that will throw away all mixture. 

If the central will is sincere, each recognition of a 
mistake can become a stepping stone to a truer move- 
ment and a higher progress. 


Remember the Mother and, though physically far 
from her, try to feel her with you and act according to 
what your inner being tells you would be her Will. 
Then you will be best able to feel her presence and mine 
and carry our atmosphere around you as a protection, 
and a zone of quietude and light accompanying you 


The spiritual union must begin from within and 
spread out from there ; it cannot be based on anything 
exterior for, if so based, the union cannot be spiritual 
or real. That is the great mistake which so many make 
here : they put the whole emphasis on the external 
vital or physical relation with the Mother, insist on a 


interchange or else physical contact and when they 
do not get it to their satisfaction, enter into all kinds of 
disturbances, revolt, doubt, depression. 

Even the physical must be able to feel invisibly the 
Mother's closeness, her concrete presence then alone 
can the union be truly based and completed and then 
alone can any physical closeness or contact find its true 
value and fulfil its spiritual purpose. Till then any phy- 
sical contact is of value only so far as it helps the inner 
sadhana, but how much can be given and what will 
help or hinder, the Mother only can judge, the sadhak 
cannot be the judge. 

The sadhaks always imagine in their ignorance that 
when the Mother sees more of one person than of another, 
it is because of personal preference and that she is 
giving more love and help to that person. That is 
altogether a mistake. 

The only safe thing is to concentrate on the inner 
union foremost and altogether, to make that the one 
thing to be achieved and to leave aside all claims and 
demands for anything external, remaining satisfied with 
what the Mother gives and relying wholly on her wisdom 
and solicitude. 


Those are the Mother's children closest to her who 
are open to her, close to her in her inner being, one with 
her will not those who come bodily nearest to her. 


To know the outer Mother truly one must know what 
is within her and not look at the outer appearances only. 
That is only possible if one meets her with the inner 
being and grows into her consciousness those who 
seek an outer relation only cannot do that. 


If you keep the wideness and calm and also the love 
for the Mother in the heart, then all is safe for it means 
the double foundation of the Yoga. 


If they insist on seeing the Mother or on remaining 
when she wants them to go or are in a bad mood and 
throw it on her, it is very harmful for them to see her. 
Each should be contented with what the Mother gives 
them. The one thing important is to keep the inner 
attitude and establish the inner connection with the 
Mother independent of all outward circumstances. 


Let the inner contact with the Mother increase 
unless that is there, the outer contacts if too much 
multiplied easily degenerate into a routine. 


But the coming near to the Mother should be in the 
inner rooms, not the outer. For in the inner rooms one 
can always enter and even arrange to stay there 


Mistakes come from people bringing their ego, their 
personal feeling (likes and dislikes), their sense of pres- 
tige or their convenience, pride, sense of possession, 
etc. into the work. Harmony cannot be brought about 
by external organisation only; inner harmony there 
must be or else there will always be clash and disorder. 

A contempt for others is out of place, especially since 
the Divine is in all. Evidently, the activities and aspira- 
tions of men are not trivial and worthless, for all life is 
a growth of the soul out of the darkness towards the Light. 
But our attitude is that humanity cannot grow out of 
its limitations by the ordinary means adopted by the 
human mind, politics, social reforms, philanthropy, etc. 
these can only be temporary or local palliatives. The 
only true escape is a change of consciousness, a change 
into a greater, wider and purer way of being, and a life 
and action based upon that change. 


The eye of the Yogin sees not only the outward events 
and persons and causes, but the enormous forces which 
precipitate them into action. When one is habituated 


to see the things behind, one is no longer prone to be 
touched by the outward aspects or to expect any re- 
medy from political, institutional or social changes ; 
the only way out is through the descent of a conscious- 
ness which is not the puppet of these forces but is greater 
than they are and can force them either to change or 


One must know that one is ignorant before one can 
begin to know. 


When one feels the Divine and feels others in the 
Divine, then the real harmony comes. Meanwhile what 
there can be is the goodwill and unity founded on the 
feeling of a common divine goal and the sense of being 
all children of the Mother. 

Each person has his own freedom of choice up to a 
certain point unless he makes the full surrender. The 
Divine can lead, he does not drive. The help can only 
be offered, not imposed. 


The Divine Grace is there ready to act at every 
moment, but it manifests as one grows out of the Law 
of Ignorance into the Law of Light. 


One man who earnestly pursues the Yoga is of more 
value than a thousand well-known men. 

The Yogi is one who is already established in realisa- 
tion the sadhak is one who is getting or still trying to 
get realisation. 


Remember that no personality and no power is to be 
allowed to possess you. The Divine Force will not act 
in this way ; it will work first to purify, to widen and 
enlighten the consciousness, to open it to Light and 
Truth, to awake the heart and the psychic being. Only 
afterwards will it take gradual and quiet control through 
a pure and conscious surrender. 

Few are those from whom the Grace withdraws, 
but many are those who withdraw from the Grace. 


It is not what others think of you that matters, but 
what you are yourself. 


One rule for you I can lay down, "Do not do, say 
or think anything which you would want to conceaL 
from the Mother". 


Those who are able to open to the Divine receive 
Him but also to those who can wait for the Divine, 
the Divine comes. 

Cruelty and falsehood are the two things that separate 
most from the Divine. 

He who would win high spiritual degrees, must pass 
endless tests and examinations. But most are anxious 
only to bribe the examiner. 


Selfishness is the only sin, meanness the only vice, 
hatred the only criminality. All else can easily be turned 
into good, but these are obstinate resisters of deity. 


The sign of dawning Knowledge is to feel that as yet 
I know little or nothing ; and yet, if I could only know 
my knowledge, I already possess everything. 


Nothing in the world can be understood by itself, 
but only by that which is beyond it. If we would know 
all, we must turn our gaze to that which is beyond all. 


Be cheerful and confident. Doubt and desire and Co. 
are there, no doubt, but the Divine is there also inside 


you. Open your eyes and look and look till the veil is 
rent and you see Him or Her. 

When knowledge is fresh in us, then it is invincible ; 
when it is old, it loses its virtue. This is because God 
moves always forward. 

When people think of leaving the Ashram, it is not 
due to the pressure of Yoga, but to the pressure of 
something in them that negates the Yoga. If one follows 
one's psychic being and higher mental call, no amount 
of pressure of Yoga can produce such results. People 
talk as if the Yoga had some maleficent force in it which 
produces these results. It is on the contrary the resis- 
tance to Yoga that does it. 

Beautiful is the face of the Divine Mother, but she 
too can be hard and terrible. Nay, then, is immortality 
a plaything to be given lightly to a child, or the divine 
life a prize without effort or the crown for a weakling ? 
Strive rightly and thou shalt have; trust and thy trust 
shall in the end be justified; but the dread Law of the 
Way is there and none can abrogate it. 

Those who are poor, ill-born and ill-bred are not 



the common herd; the common herd are all who are 
satisfied with pettinesss and average humanity. 

Rasa (taste) of poetry, painting or physical work is 
not the thing to go after. What gives the interest in 
Yoga is the rasa of the Divine and of the divine con- 
sciousness which means the rasa of Peace, of Silence, 
of inner Light and Bliss, of growing inner Knowledge, 
of increasing inner Power, of the Divine Love, of all 
the infinite fields of experience that open to one with 
the opening of the inner consciousness. The true rasa 
of poetry, painting or any other activity is only found 
when these things are part of the working of the Divine 
Force in you, and you feel it is that and it exists in 
the joy of that working. 


Tobacco taken in any form spoils the spiritual atmos- 

There is a sovereign royalty in taking no thought for 
oneself. To have needs is to assert a weakness; to claim 
something proves that we lack what we claim. To desire 
is to be impotent; it is to recognise our limitations and 
confess our incapacity to overcome them... 

For all is within our reach, only the egoistic limits 
of our being prevents us from enjoying the whole uni- 


verse as completely and concretely as we possess our 
own body and its immediate surroundings. 

The Mother : 

As soon as you go deep enough, you meet something 
that is one in all. All meet in the Divine. But if you 
cannot feel one with somebody, it means you have not 
gone deep enough in your feeling. 


As long as you remain in your corner and follow the 
course of the ordinary life, you are not touched or hurt; 
but once you come in contact with the Divine, there are 
only two ways open to you. You surrender and merge 
in it, and your surrender enlarges and glorifies you; or 
you revolt and all your possibilities are destroyed and your 
powers ebb away and are drawn from you into That 

which you oppose. 


We find in others what is in us. If we always find mud 
around us, it proves that there is mud somewhere in us. 


Our best friend is he who loves us in the best of our- 
selves and yet does not ask us to be otherwise than we are. 


Before deciding that something is wrong in others or 
in circumstances, you must be quite sure of the correct- 


ness of your judgment, and which judgment is correct 
so long as one lives in the ordinary consciousness that is 
based on ignorance and filled with falsehood ? Only the 
Truth-consciousness can judge. So it is better, in all 
circumstances, to leave the judgment to the Divine. 

Titles give no value to a man unless he has acquired 
them in the service of the Divine. 

Without the Divine life is a painful illusion, with 
the Divine all is bliss.... It is in a sincere consecration to 
the Divine that we can find relief from our too human 


The peace must be immense, the quietness deep and 
still, the calm unshakable, and the trust in the Divine 


The body should reject illness as energetically as in 
the mind we reject falsehood. 

There are two methods of uniting oneself with the 
Divine. The one is to concentrate in the heart and go 
deep to find there His Presence; the other is to throw 
oneself into His arms, to nestle there, as a child nestles 


in the arms of its mother, with a complete surrender; 
and of these two the former seems to me to be easier. 

From everybody is demanded only what he has, what 
he is, nothing more, but nothing less also. 

If you are physically away from me and if you think 
of me all the time, you will be surely nearer to me than 
if you were seated near me but thinking about other 


The best thing is to consider oneself neither great nor 
small, neither very important nor insignificant, because 
we are nothing by ourselves. We must want to be only 
what the Divine Will wants us to be. 

The more one advances on the road the more modest 
one becomes and the more one sees that one has done 
nothing in comparison to what remains to be done. It is 
when one feels like a blind man that one begins to be 
ready for the illumination. 

All fear must be overcome and replaced by a total 
confidence in the Divine Grace. 


One cannot help others to overcome their griefs and 
sufferings unless one overcomes them in oneself and 
becomes master of one's sentiments and reactions. 

It is not one person or the other that attracts you. It 
is the eternal feminine in the lower nature that attracts 
the eternal masculine in the lower nature and creates an 
illusion in the mind; it is the great play, obscure and half- 
conscious, of the forces of the unillumined Nature; and 
as soon as one succeeds in escaping from its blind and 
violent whirlpool, one perceives very soon that all desires 
and all attractions evaporate; there remains only the 
ardent aspiration towards the Divine. 


Intellectual culture is indispensable for creating a good, 
wide, supple and rich mental instrument, but its action 
stops there. 

For climbing above the mind it is more often a hin- 
drance than a help, because, in general, a refined and 
educated mind finds its satisfaction in itself and rarely 
wants to remain silent for being surpassed. 


I have always thought that something in the character 
of the teacher was responsible for the indiscipline of his 
students. It is not with severity but with self-control 
that one can govern the children. 


To will what God wills that is the supreme secret. 


To the Divine you are worth no more than what you 
have given Him. 


Let us be always very careful to.-avoid all that might 
encourage in us the spirit of display. 


A noblest courage is to recognise one's faults. 


To be above offence or insult makes one truly great. 


To speak always the truth is the highest title of nobility. 


It is through Beauty that the Divine manifests in the 
physical, in the mental through Knowledge, in the vital 
through Power, and in the psychic through Love. 


An impulsive person who cannot control himself has 
a disordered life. Do not act under an impulse. 


The nobility of a being is measured by its capacity of 


Concentration upon oneself means decay and death 
concentration on the Divine alone brings life and growth 
and realisation. 


Closeness to the Divine will always grow with the 
growth of consciousness, equanimity and love. 


Jealousy comes from a narrowness of the mind and 
a weakness of the heart. It is a great pity that so many 
are attacked by it. 


A very very quiet head is indispensable for a clear 
understanding and vision and a right action. 


Do not mind the stupidity of others, mind yours. 


All the lower movements have to be conquered if ever 
anything divine is to be established upon earth. 


Each one is given what he truly needs, in fact what 
he is capable of receiving and utilising. If he asks for 
more I rarely refuse to give but often it is more than 
what he 'can receive and then it creates a disorder and 
sometimes even a catastrophe. 


It is the Divine Presence that gives value to life. This 
Presence is the source of all peace, all joy, all security. 
Find this Presence in yourself and all your difficulties 
will disappear. 


When you give yourself to the accomplishment of 
an unselfish aim, never expect the ordinary people to 
praise and support you. On the contrary they will 
always fight against you, hate and curse you. But the 
Divine will be with you. 


It is a dangerous illness : laziness. 


I am always seated in your heart, consciously living 
in you. 


In order to progress, Nature destroys while the Divine 
Consciousness stimulates growth and finally transforms. 

To recognise the presence of a "disharmonious at- 
mosphere" is useful only so far as it makes in each one 
the will to change it into a harmonious atmosphere and 
to do that the first important step is for each one to get 
out of his own limited point of view in order to under- 
stand the point of view of others. It is more important 


for each one to find the mistake in himself rather than 
insist on the mistake of others. 

Do not forget even for a moment that all this has been 
created by Him out of Himself. Not only He is present 
in everything, but also He is everything. The differences 
are only in expression and manifestation. If you forget 
this you lose everything. 


If you refuse to become a docile and surrendered 
servant of the Divine and of the Master who manifests 
Him, it means that you will remain a slave of your egoism, 
your vanity, your presumptuous ambition, and a toy in 
the hands of the Rakshasas who allure you with brilliant 
images in their attempt not always unsuccessful to 
possess you. 


One must be able to control oneself before one can hope 
to govern others. 

Always circumstances come to reveal the hidden 
weaknesses that have to be overcome. 

When temptation comes, resist it do not yield to it. 



By yogic discipline one can not only foresee destiny 
but can alter it, change it almost wholly. 


If you obey all your fancies, you will never get control 
over yourself, it is your fancies that will control you. 
Most people when they feel bored, instead of making an 
endeavour to rise one step higher in their consciousness, 
come down one step lower; they come down even below 
the level where they were and they do most stupid things. 
They make themselves vulgar in the hope of amusing 
themselves. That is how men take to drink, spoil their 
health, deaden their brain. If they had risen instead of 
falling they would have profited by the occasion in making 
a progress. 

In calamities, when it is very painful, they seek what 
they call "diversion", they do stupid things, drag their 
consciousness down, instead of raising it. If there is 
anything extremely painful happening to you, never try to 
deaden yourself, to forget, to descend into unconscious- 
ness. Rather to go forward, get into the heart of your 
grief : you will find there the light, the truth, the force 
and the joy which the pain hides. But for that you must 
be firm and refuse to slip down. 


Honesty is indispensable for Yoga. 
To try to cheat the Divine is worse than to try to cheat 
a human being and much more foolish. 


The true power is always quiet. Restlessness, agitation, 
impatience are the sure signs of weakness and 

The closer you come to the Divine, the more you live 
under a shower of overwhelming evidence of His 
immeasurable Grace. 

Do not think yourself big or small, very important 
or very unimportant; for we are nothing in ourselves. 
We must only will to become what the Divine wills of us. 

The true consciousness is incapable of feeling superior. 
It is only the small consciousness that seeks to show 
superiority. Even a child is more developed than such 
a being; for it is spontaneous in its movements. Rise 
above all smallness. Do not be interested in any other 
thing than your relation with the Divine, what you wish 
to do for Him. 


THE Gods, as has already been said, are in origin and 
essence permanent Emanations of the Divine put forth 
from the Supreme by the Transcendent Mother, the 
Adya Shakti. 

GODS 267 

The Adya Shakti is the Supreme Consciousness and 
Power above the universe and it is by her that all the 
Gods are manifested, and even the Supramental Ishwara 
comes into manifestation through her. 

The Gods cannot be transformed, for they are typal 
and not evolutionary beings, they can come for conversion, 
that is to say, to give up their own ideas and outlook on 
things and conform themselves to the higher Will and 
Supramental Truth of the Divine. 

There is and can be no psychic being in a non-evolu- 
tionary creature like the Asura; there can be none in a 
god who does not need one for his existence. But what 
the god has is a Purusha and a Prakriti or Energy of 
nature of that Purusha. If any being of the typal worlds 
wants to evolve, he has to come down to earth and take 
a human body and accept to share in the evolution. 


There is only one psychic being for each human being, 
but the beings of the higher planes e.g., the Gods of the 
Overmind can manifest in more than one human body 
at a time by sending different emanations into different 

The Overmind is the world of the gods and the gods 
are not merely powers but have forms also. It is the 
physical mind which believes only what is physical that 
denies them. 


Whatever name is called the Power that answers is 
the Mother. Each name indicates a certain aspect of 
the Divine and is limited by that aspect; the Mother's 
Power is universal. 


The Mother : 

Sri Aurobindo... speaks of the gods of the Overmind 
who are very much like human beings; they are infinitely 
greater and more powerful, but with characteristics and 
reactions very similar to those of men. Beyond them 
one experiences the impersonal Divine. But beyond 
this experience is the Divine who is the Person himself. 
To reach this transcendent supreme Person (Puru- 
shottama) one has to pass through the impersonal. 


PEOPLE have begun to try to prove that great men were 
not great, which is a very big mistake. If greatness is 
not appreciated by men, the world will become mean, 
small, dull, narrow and tamasic. 

Outer greatness is not the aim of Yoga. But that is 
no reason why one should not recognise the part played 
by greatness in the order of the universe or the place 
-of great men of action, great poets and artists, etc. It is 



the power in them that is great and that power comes 
from the Divine by their actions and greatness they 
help the world and aid the cosmic purpose. 

Vices are simply an overflow of energy in irregulated 
channels. Great men have more energy and the energy 
comes out in what men call vices as well as in what men 
call virtues. Why should the Divine care for the vices 
of great men ? Is he a policeman ? So long as one is 
in the ordinary nature, one has capacities and defects, 
virtues and vices. When one goes beyond, there are 
no virtues and vices, for these things do not belong 
to the Divine Nature. 

There are some men who are self-evidently super- 
human, great spirits who are only using the human 
body. Europe calls them supermen, we call them 
Vibhutis. They are manifestations of Nature, of divine 
power presided over by a spirit commissioned for the 
purpose, and that spirit is an emanation from the Al- 
mighty, who accepts human strength and weakness 
but is not bound by them. They are above morality 
and ordinarily without a conscience, acting according 
to their own nature. For they are not men developing 
upwards from the animal to the divine and struggling 
against their lower natures, but beings already fulfilled 
and satisfied with themselves. Even the holiest of them. 


have a contempt for the ordinary law and custom and 
break them easily and without remorse. 

The Rakshasa is the supreme and thoroughgoing indi- 
vidualist, who believes life to be meant for his own 
untrammelled self-fulfilment and self-assertion. A neces- 
sary element in humanity, he is particularly useful in 
revolutions. The Rakshasa is not an altruist. If by satis- 
fying himself he can satisfy others, he is pleased; but he 
does not make that his motive. If he has to trample on 
others to satisfy himself, he does so without compunc- 
tion. The Rakshasa has Kama, he has no Prema. But 
the Vibhuti, though he takes self-gratification and enjoy- 
ment on his way, never comes for self-gratification and 
enjoyment. He comes, for work, to help man on his way, 
the world in its evolution. 


INFERIOR mankind gravitates downward from mind 
towards life and body; average mankind dwells constantly 
in mind limited by and looking towards life and body; 
superior mankind levitates upward either to idealised 
mentality or to pure idea, direct truth of knowledge and 
spontaneous truth of existence; supreme mankind rises 
to divine beatitude and from that level either goes up- 
ward to pure Sat and Parabrahman or remains to beatify 


its lower members and raise to divinity in itself and 
others this human existence. 


ALL work done in an egoistic spirit, however good for 
people in the world of the Ignorance, is of no avail to the 
seeker of the Yoga. 


The idea of usefulness to humanity is the old confu- 
sion due to secondhand ideas imported from the West. 
Obviously, to be 'useful' to humanity there is no need of 
Yoga; everyone who leads the human life is useful to 
humanity in one way or another. 

Yoga is directed towards God, not towards man. If 
a divine supramental consciousness and power can be 
brought down and established in the material world, 
that obviously would mean an immense change for the 
earth including humanity and its life. But the effect on 
humanity would only be one result of the change; it can- 
not be the object of the sadhana. The object of the 
sadhana can only be to live in the divine consciousness 
and to manifest it in life. 

To concentrate most on one's own spiritual growth 
and experience is the first necessity of the sadhak to 
be eager to help others draws away from the inner work. 


To grow in the spirit is the greatest help one can give to 
others, for then something flows out naturally to those 
around that helps them. 


Working for family, society, country is a larger ego- 
it is not the Divine. One can work for them and say 
that one is working for the Divine only if one is con- 
scious of the Divine Adesh to act for that purpose or of 
the Divine Force working within him. Otherwise it is 
only an idea of the mind identifying country etc. with 

the Divine. 


The attainment of God is the true object of all human 
effort for which all the other efforts political, social, lite- 
rary, intellectual, are only a necessary condition and pre- 
paration of the race; but there are both differences in 
the state of the attainment, differences in its range and 


Selfishness kills the soul; destroy it. But take care that 
your altruism does not kill the souls of others. Very 
usually, altruism is only the sublimest form of selfishness, 


Do not be caught by the desire to "help" others do 
and speak yourself the right thing from the inner poise 
and leave the help to come to them from the Divine, 
Nobody can really help only the Divine Grace. 


Altruism, philanthropy, the service of mankind are in 
themselves mental or moral ideals, not laws of the spiri- 
tual life..,. The greatest service to humanity, the surest 
foundation for its true progress, happiness and perfection 
is to prepare or find the way by which the individual and 
the collective man can transcend the ego and live in its 
true self, no longer bound to ignorance, incapacity, 
disharmony and sorrow. 

The Mother : 

Yoga is not for the sake of humanity but for the sake of 
Divinity. It is not the welfare of humanity that we seek 
but the manifestation of the Divine. We are here to work 
out the Divine Will so that we may be its instruments for 
the progressive incorporation of the Supreme and the 
establishment of His reign upon earth. Only that portion 
of humanity which will respond to the Divine Call shall 
receive its Grace. 


One of the commonest forms of ambition is the idea of 
service to humanity. All attachment to such service or 
work is a sign of personal ambition. There should be no 
attachment to any object or any mode of life. You must 
be absolutely free. 


It is an illusion to think that all these so-called move- 
ments change things. It is merely taking a cup and beat- 


ing the water in it. This illusion of action is one of the 
greatest illusions of human nature. Men have a feeling 
that if they are not all the time running about and bursting 
into fits of feverish activity, they are doing nothing. What- 
ever has been done in the world has been done by the very 
few who can stand outside the action in silence; for it is 
they who are the instruments of the Divine Power. 
They are dynamic agents, conscious instruments; they 
bring down the forces that change the world. Things 
can be done in that way, not by a restless activity. In 
peace, in silence and in quietness the world was built; 
and each time that something is to be truly built, it is in 
peace and silence and quietness that it must be done. I 
am not speaking of the ordinary day-to-day acts that 
are needed for the common external life, but of those 
who have or believe that they have something to do for the 
world. Enter into the consciousness of Eternity, then 
only you will know what true action is. 

Change yourself if you wish to change the world. Let 
your inner transformation be the proof that a truth- 
consciousness can take possession of the material world 
and that the Divine's Unity can be manifested upon earth. 

Organisations, however vast and complex they may be, 
can achieve nothing permanent, unless a new force, more 


divine and all-powerful, expresses itself through a 
perfected human instrument. 


The conditions under which men live upon earth are 
the result of their state of consciousness. To seek to 
change the conditions without changing the consciousness 
is a vain chimera; for no human organisation can change 
radically unless human consciousness itself changes. 


In this effort, however, to improve human conditions 
there have always been two tendencies, which although 
apparently contrary to each other should rather be com- 
plementary and together work jout the progress. One 
seeks a collective reorganisation, something that would 
lead towards an effective unity of mankind : the other 
declares that all progress is made first by the individual 
and insists that it is the individual who should be given 
conditions in which he can progress freely. Both are 
equally true and necessary, and our effort should be 
directed along both the lines. 

All urge of rivalry, all struggle for precedence and 
domination, should disappear giving place to a will for 
harmonious organisation, for clear-sighted and effective 

For all world organisation, to be real and to be able 
to live, must be based upon mutual respect and under- 
standing between nation and nation as well as between 
individual and individual. It is only in the collective 


order and organisation, in a collaboration based upon 
mutual goodwill that lies the possibility of man being 
lifted out of the painful chaos where he is now. 

This must not be understood, however, to mean 
that each nation would choose its place arbitrarily^ 
through its ambition and its greed. A country's mission 
is not a thing to be settled mentally, with all the egoistic 
and ignorant preferences of the external consciousness ; 
that would serve only to shift the field of the conflict 
between nations, but the conflict would continue, 
perhaps more accentuated. 

For those who practise the integral Yoga, the welfare 
of humanity can be only a consequence and a result, 
it cannot be the aim.... So we can say that on the one 
hand a change in the human consciousness is absolutely 
indispensable ; on the other hand, without an integral 
transformation of the terrestrial atmosphere, the condi- 
tions of human life cannot be effectively changed. The 
appearance of a new force and light and power, accom- 
panying the descent of the supramental consciousness 
into this world can alone lift man out of the agony and 
pain and misery under which he is submerged. The 
integral Yoga is not an escape from the physical world 
leaving it irrevocably to its fate. Nor is it an acceptance 
of the material life as it is with no hope for any decisive 
change, an acceptance of the world as the final expression 
of the Divine Will. It is only the possession of the 


consciousness of the divine nature in its essence that 
enables one to have the conception of what the divine 
nature will be in its manifestation. Yet they who have 
realised in themselves this consciousness are generally 
more anxious to become the superman than to give a 
description of it. 

No material organisation, whatever its degree of pre- 
paration, is capable of bringing a solution to the miseries 
of man. 

Man must rise to a higher level of consciousness and 
get rid of his ^jgnorance, limitation and selfishness in 
order to get rid also of his sufferings. 


It is not by social and political devices, or at any rate 
not by these, chiefly or only, that the unity of the human 
race can be enduringly or fruitfully accomplished.... 

Nature moves forward always in the midst of all 
stumblings and secures her aims in the end more often 
in spite of man's imperfect mentality than by its means.... 

Man must learn not to suppress and mutilate, but to 
fulfil himself in the fulfilment of mankind, even as he 
must learn not to mutilate or destroy, but to complete 
his ego by expanding it out of its limitations and losing 
it in something greater.... 


A national culture, a national religion, a national 
education may be useful things provided they do not 
interfere with the growth of human solidarity on the 
one side and individual freedom of thought and con- 
science and development on the other; for they give 
form to the communal soul and help it to add its quota 
to the sum of human advancement ; but a State educa- 
tion, a State religion, a State culture are unnatural 

Human society progresses really and vitally in propor- 
tion as law becomes the child of freedom ; it will reach 
its perfection when, man having learned to know and 
become spiritually one with his fellow-then, the spon- 
taneous law of his society exists only as the outward 
mould of his self-governed inner liberty.... 

The first principle of human unity, groupings being 
necessary, should be a system of free and natural group- 
ings which would leave no room for internal discords, 
incompatibilities and repression and revolt as between 
race and race or people and people.... 

The union of liberty and equality can only be achieved 
by the power of human brotherhood and it cannot be 
founded on anything else. But brotherhood exists only 
in the soul and by the soul ; it can exist by nothing else. 
For thh brotherhood is not a matter either of physical 
kinship or of vital association or of intellectual agree- 
ment. When the soul claims freedom, it is the freedom 
of its self-development of the divine in man in all his 
being. When it claims equality, what it is claiming is 


that freedom equally for all and the recognition of the 
same soul, the same godhead in all human beings. 
When it strives for brotherhood, it is founding that 
equal freedom of self-development on a common aim, 
a common life, a unity of mind and feeling founded 
upon the recognition of this inner spiritual unity. These 
three things are in fact the nature of the soul ; for free- 
dom, equality, unity are the eternal attributes of the 
Spirit. It is the practical recognition of this truth, it is 
the awakening of the soul in man and the attempt to 
get him to live from his soul and not from his ego which 
is the inner meaning of religion*, and it is that to which 
the religion of humanity also must arrive before it can 
fulfil itself in the life of the race.... 

This is the cause why all human systems have failed 
in the end ; for they have never been anything but a 
partial and confused application of reason to life.... For 
the limited imperfect human reason has no self-sufficient 
light of its own ; it is obliged to proceed by observation, 
by experiment, by action, through errors and stumblings 
to a larger experience. 

There has been almost continuous war in the world, 
Man is a quarrelling and fighting animal and so long as 
he is so how can there be peace ? 


The Mother : 

It is only by the growth and establishment of the 
consciousness of human unity, that a true and lasting 
peace can be achieved upon earth. All means leading 
towards this goal are welcome, although the external 
ones have a very limited effect ; however, the most 
important, urgent and indispensable of all is a trans- 
formation of the human consciousness itself, an 
enlightenment of and conversion in its working.... 


If diplomacy could become the instrument of the 
Truth and the Divine Grace, instead of being based on 
duplicity and falsehood, a big step would be taken 
towards human unity and harmony. 


IGNORANCE means Avidya, the separative consciousness 
and the egoistic mind and life that flow from it and all 
that is natural to the separative consciousness and the 
egoistic mind and life. This Ignorance is the result of a 
movement by which the cosmic intelligence separated 
itself from the light of the Supermind and lost the Truth. 
It is this that some of the ancient thinkers like Shankara, 
not perceiving the greater Truth-Force behind, stig- 
matised as Maya and thought to be the highest creative 
power of the Divine. 


Falsehood, on the other hand, is not this Avidya, but 
an extreme result of it. It is created by an Asuric power 
which intervenes in this creation and is not only se- 
parated from the Truth and therefore limited in know- 
ledge and open to error, but in revolt against the Truth, 
or in the habit of seizing the Truth only to pervert it. 


I have started writing about doubt, but even in doing 
so I am afflicted by the 'doubt' whether any amount of 
writing or of anything else can ever persuade the eternal 
doubt in man which is the penalty of his native ignorance. 
For doubt exists for its own sake ; its very function is to 
doubt always and, even when convinced, to go on 
doubting still ; it is only to persuade its entertainer to 
give it board and lodging that it pretends to be an honest 



Nothing can arise from Nothing. Asat, Maya, nothing- 
ness, is a creation of our mind. Out of its own incapacity 
it has created the conception of a zero ; but it is an in- 
calculable Infinite. Our sense by its incapacity has 
invented darkness. In truth there is nothing but Light. 
God is everywhere and wherever God is, there is Light. 


There is no way to get free from ignorance and 
ego except to open to the higher consciousness so that 
it may descend and open to the Mother. 


The difficulty of the difficulties is self-created, a knot 
of the Ignorance; when a certain inner perception loosens 
the knot, the worst of the difficulty is over. 


The Mother : 

The more a mind is ignorant the more easily it judges 
everything it does not know or is incapable of under- 


ILLNESS marks some imperfection or weakness or else 
opening to adverse touches in the physical nature and is 
often connected also with some obscurity or disharmony 
in the lower vital or the physical mind or elsewhere. 

It is very good if one can get rid of illness entirely by 
faith and Yoga-power or the influx of the Divine Force. 
But very often this is not altogether possible, because the 
whole nature is not open or able to respond to the Force. 


Attacks of illness are attacks of the lower nature or of 
adverse forces taking advantage of some weakness, 
opening or response in the nature like all other things 
that come and they have got to be thrown away, they 
come from outside. 

Certainly, one can act from within on an illness and cure 
it. Only it is not always easy as there is much resistance 


in Matter, a resistance of inertia. An untiring persistence 
is necessary. 

If you can succeed by the inner action in preventing 
increase, even that is something; you have then by practice 
to strengthen the power till it becomes able to cure. Note 
that so long as the power is not entirely there, some aid 
of physical means need not be altogether rejected. 


All illnesses pass through the nervous or vital-physical 
sheath of the subtle consciousness and subtle body before 
they enter the physical. If one is conscious of the subtle 
body or with the subtle consciousness, one can stop an 
illness on its way and prevent it from entering the physical 



It is only by the conquest of the material nature that 
illness can cease altogether to come. 

In illness physical means can be used wherever neces- 
sary; but behind the physical means there must be the 
Divine Force. The physical means are to be used with 
discrimination and in case of necessity. 


The human body has always been in the habit of 
answering to whatever forces chose to lay hands on it 
and illness is the price it pays for its inertia and ignorance. 
It has to learn to answer to the one Force alone, but 
that is not easy for it to learn. 


All these ideas are wrong suggestions to which you 
must refuse access. You have the Mother's Grace and 
presence with you and it is only when you allow such 
suggestions of restlessness and despair that this kind 
of condition is created. Otherwise when you receive 
the Force it works. However serious an attack may be 
or however severe the illness, it can be got rid of by 
receptivity to the true working. If that is not enough, 
the Force aided by treatment can deal with them. The 
worst possible diseases have been cured recently by the 
Mother's force aided by treatment and this in people 
who know nothing of sadhana. In a sadhak the action can 
be still more effective. But the first thing is to get rid of 
these dark and disabling suggestions and open yourself 
-once more to the Mother's working. 

The Mother : 

All the time he is busy with that idea and he has made 
a strong formation of illness around him. He is unable 
to receive my help because of this formation. Let him 
discard the idea of illness and more than half the trouble 
will be over and it will be easy to cure him. 


If you want to get cured from illness there are two 
conditions. First you must be without fear, absolutely 
fearless and secondly you must have a complete faith 
in the Divine Protection. These two things are essential. 


Modern medicine lays a great stress on microbic infec- 
tion and the dictum is to kill the microbes and the disease 
will be cured and it is so in many cases, but for us, illness 
has other deeper causes. It is an expression of a disorder 
of an inner subtler kind. If you cannot reach and touch 
that you cannot be free from illness or prevent it from 

Illness always, without exception, means a disturbance 
of equilibrium.... Now with regard to the causes, they 
are innumerable : there are inner or personal causes 
and there are external causes.... 

To resist the attack of illness, you must become fighters 
of the vital, spiritual fighters in your vital. All who do 
Yoga sincerely must become so, and when they can 
become they are quite safe. But one of the conditions 
enabling you to become such a fighter is that you must 
never have an evil will or an evil thought against anyone. 
For if you have a bad feeling, a bad will or a bad thought 
against people, you at once bring yourself down to their 
level and then you receive their blows. 

The first thing to do then is to quiet oneself, to bring 
the peace and calm, the repose and a full confidence not 
necessarily into the entire body, but into the affected part. 
And then you can see the cause of the disorder. Even if 
you cannot in the beginning spot the central cause, you 
can try to get something near to it, approximating, 
to it. And then you throw the light of consciousness, 
the spiritual force, exerting a kind of pressure upon 
the source of the disturbance and you try to re-establish 


balance and normal functioning of the affected 

Now, there are, much nearer, in the physical, in the 
terrestrial atmosphere a large number of small beings 
whom you do not see, because your sight is too limited, 
but who move about in your atmosphere. There are some 
who are very good and nice, others who are wicked. Most- 
ly these entities are the offshoots of the disintegration 
of vital beings, of persons who have died and are on 
the way of gradual dissolution. Often they are seized by 
Asuric forces and used by them as their instruments for 
all kinds of mischief.... Very often they are behind acci- 
dents that happen to people. They get immense pleasure 
in the disorder and confusion following an accident. 
It not only amuses them but gives them their food. They 
draw sustenance from the human vitality thrown out of 
the body by emotion and excitement and all that. And 
further, these beings are not harmonious among them- 
selves. They quarrel, they fight, they dash against each 
other, want to hit and destroy one another. And this is 
the origin of microbes. Microbes are forces of disinte- 
gration, the living remnants, scattered bits of the vital 
passions and desires and hungers of dead people, taken 
possession of by the vital beings, asuric beings. Most of 
the microbes have behind them a bad will and this is 
what makes them so dangerous. Unless one knows 
the quality and the kind of the bad will behind and 
can act upon it, in 99 cases out of 100, one is unable 
to find the true and the total remedy. The microbe is 


only the most material expression of some entity which 
is living, the embodiment in the most physical of a vital 

Now when it is a case of attack from adverse forces, 
the thing becomes still more and specially complex,... 
There is a force outside you that wants to do you harm. 
You must have opened the door by a spiritual error 
of yours: a movement of vanity, anger, spite, violence; 
it may be even a momentary lapse and that is sufficient 
to give an opportunity to the beings that are always 
there on the watch for it.... Then the first method I spoke 
of is not sufficient. You have to add to it another aid, 
you must add the force of spiritual purification. It is 
such an absolutely and perfectly constructive force that 
no destructive force can stand before it.... The adverse 
force usually disappears forthwith, for if it falls within 
the range of the force of light it gets dissolved. No force 
of disintegration can face this force of purifying fire and 
light. Either it is reduced to nothing or it has to change 
into a force of construction. In either case you are not 
only freed of your illness, but all possibility of its return 
is eliminated. 

That does not necessarily mean that one is safe from all 
possible attack. To say the truth, it is only when 
one has permanently established his consciousness in 
the supramental that the body is protected from all 
adverse attacks and inner disharmony. 



You must not fear. Most of your troubles come from 
fear. In fact, 90 per cent of illnesses are the result of 
the subconscient fear in the body. In the ordinary con- 
sciousness of the body there is a more or less hidden 
anxiety about the consequences of the slightest physical 
disturbance. It can be translated by these words of 
doubt about the future : "And what will happen ?" it 
is this anxiety that must be checked. Indeed this 
anxiety is a lack of confidence in the Divine's Grace, the 
unmistakable sign that the consecration is not complete 
and perfect. 

As a practical means of overcoming this subconscient 
fear each time that something of it comes at the surface, 
the more enlightened part of the being must impress on 
the body the necessity of an entire trust in the Divine's 
Grace, the certitude that this Grace is always working 
for the best in ourself as well as in all, and the deter- 
mination to submit entirely and unreservedly to the 
Divine's Will. 

The body must know and be convinced that its essence 
is divine and that if no obstacle is put in the way of the 
Divine's working nothing can harm us. This process 
must be steadily repeated until all recurrence of fear is 
stopped. And then even if the illness succeeds in making 
its appearance, its strength and duration will be 
considerably diminished until it is definitively 



IMMORTALITY is one of the possible results of supra- 
mentalisation, but it is not an obligatory result and it 
does not mean that there will be an eternal or indefinite 
prolongation of life as it is. To live in the Divine and 
have the Divine Consciousness is itself immortality 
and to be able to divinise the body also and make it a 
fit instrument for divine works and divine life would be 
its material expression only. 

There can be no immortality of the body without 
supramentalisation ; the potentiality is there in the 
Yogic force and Yogis can live for 200 or 300 years or 
more, but there can be no real principle of it without 
the Supramental. 


IT is not by the intellect that one can progress in the 
Yoga but by psychic and spiritual receptivity as for 
knowledge and true understanding, it grows in sadhana 
by the growth of the intuition, not of the physical intellect. 
That is why one has to object to the intellect thrusting 
itself in as the all-knowing judge ; if it kept to its own 
limits, there would be no objection to it. But it makes 
constructions of words and ideas which have no appli- 
cation to the Truth, babbles foolish things in its igno- 
rance and makes its constructions a wall which refuses 


to let in the Truth that surpasses its own capacities and 


The psychic being will not need the support of intel- 
lectual ideas or outer signs and helps. It is that alone 
that can give you the direct feeling of the Divine, the 
constant nearness, the inner support and aid. You will 
not then feel the Mother remote or have any further 
doubt about the realisation ; for the mind thinks and the 
vital craves, but the soul feels and knows the Divine. 

To see the Truth does not depend on a big intellect 
or a small intellect. It depends on being in contact with 
the Truth and the mind silent and quiet to receive it. 
The biggest intellects can make errors of the worst kind 
and confuse Truth and Falsehood, if they have not the 
contact with the Truth or the direct experience. 

The point is that people take no trouble to see whether 
their intellect is giving them right thoughts, right con- 
clusions, right views on things and persons, right indi- 
cations about their conduct or course of action. They 
have their idea and accept it as truth or follow it simply 
because it is their idea. Even when they recognise that 
th :y have made mistakes of the mind, they do not con- 
sider it of any importance nor do they try to be more 
careful mentally than before. The intellect, it is said, 


is man's highest instrument and he must think and act 
according to its ideas. But this is not true ; the intellect 
needs an inner light to guide, check and control it quite 
as much as the vital. There is something above the 
intellect which one has to discover and the intellect 
should be only an intermediary for the action of that 
source of true Knowledge. 


But for many intellectuals, so-called, their intellectuality 
may be a stumbling block as they bind themselves with 
mental conceptions or stifle their psychic fire under the 
heavy weight of rational thought. 

Yoga is not a field for intellectual argument or disser- 
tation. It is not by the exercise of the logical or the 
-debating mind that one can arrive at a true understanding 
of Yoga or follow it. Unless and until the mind is stilled, 
including the intellectual or logical mind, and opens 
itself in quietude or silence to a higher and deeper con- 
sciousness, vision and knowledge, sadhana cannot reach 
its goal. For the same reason an unquestioning open- 
ness to the Guru is demanded in the Indian spiritual 

Out of one thousand mental questions and answers 
there are only one or two here and there that are really 
of any dynamic assistance while a single inner response 


or a little growth of consciousness will do what those 
thousand questions and answers could not do. 


What I write usually helps only the mind and that too 
very little, for people do not really understand what I 
write they put their own constructions on it. People 
io not understand what I write because the mind by 
itself cannot understand things that are beyond it. 


For one who wants to practise sadhana, sadhana must 
come first reading and mental development can only 
be subordinate things. Mental development may or 
may not help sadhana if the mind is too intellectually 
developed in certain rationalistic lines, it may hinder. 


It is impossible for the limited human reason to judge 
the way or purpose of the Divine, which is the way of 
the Infinite dealing with the finite. 


So long as we confine ourselves to sense-evidence and 
the physical consciousness, we can conceive nothing 
and know nothing except the material world and its 


For training the intellect you should lock at things 
without egoism or prejudice or haste, to try to know 


fully and accurately before judging, to try to see the 
truth behind other opinions than your own etc., etc. 

The intellect can be as great an obstacle as the vital 
when it chooses to prefer its own constructions to the 

The knowledge of God is not to be gained by weighing 
the feeble arguments of reason for or against his exis- 
tence; it is to be gained only by a self-transcending 
and absolute consecration, aspiration and experience* 

Man's road to spiritual supermanhood will be open 
when he declares boldly that all he has yet developed, 
including the intellect of which he is so rightly and yet 
so vainly proud, are now no longer sufficient for him, and 
that to uncase, discover, set free this greater Light within 
shall be henceforward his pervading preoccupation. 

The Mother : 

Whether the intellect is a help or a hindrance depends 
upon the person and upon the way in which it is used. 
There is a true movement of the intellect and there is a 
wrong movement; one helps, the other hinders. The in- 
tellect that believes too much in its importance and wants 


satisfaction for its own sake, is an obstacle to the higher 
realisation. A power has the right movement when it is 
set into activity for the Divine purpose; it has the wrong 
movement when it is set into activity for its own 


ANY one passing the border of ordinary consciousness 
can enter into this intermediate zone of vital world, if 
he does not take care to enter into the psychic. In itself 
there is no harm in passing through, provided one does 
not stop there. But ego, sex, ambition, etc. if they get 
exaggerated, can easily lead to a dangerous downfall 
...or there is the opposite danger that he may become 
the instrument of some apparently brilliant but ignorant 
formation; for these intermediate planes are full of little 
Gods or strong Daityas or smaller beings who want to 
create, to materialise something or to enforce a mental 
and vital formation in the earth life and are eager to use 
or influence or even possess the thought and will of 
the sadhak and make him their instrument for the pur- 
pose. This is quite apart from the well-known danger 
of actually hostile beings whose sole purpose is to create 
confusion, falsehood, corruption of the sadhana and 
disastrous unspiritual error. 

KARMA 295 

The main strength of the hostile forces is in the vital 
but there are some in the lower ranges of mind and 
smaller beings and forces in the subtle physical also. 


KARMA is only a machinery, it is not the fundamental 
cause of terrestrial existence it cannot be, for when 
the soul first entered this existence, it had no Karma. 

If we believe that the soul is repeatedly reborn in the 
body, we must believe also that there is some link between 
the lives that preceded and the lives that follow and 
that the past of the soul has an effect on its future; and 
that is the spiritual essence of the law of Karma. 

The idea of reward or retribution is a crude and vulgar 
conception which is a mere popular error. 

The Mother : 

On the highest height is the Supreme and in the 
lowest depth is matter; and there is an infinite gradation 
of levels of consciousness between this lowest depth and 
the highest height. In the plane of matter and on the 
level of the ordinary consciousness you are bound hand 
and foot. A slave to the mechanism of Nature, you are 


tied to the chain of Karma. There is an illusion of inde- 
pendent movement, but in fact you repeat what all others 
do. But it need not be so. You can shift your place if 
you will. You can rise and look from above and by 
changing your consciousness you can even change the 
consequences. This precisely is the aim of Yoga, to 
get out of the cycle of Karma into a divine movement. 


I DO not know why you drag in humanitarianism, acti- 
vism, philanthropical seva etc. None of these are part of 
my Yoga or in harmony with my works, so they don't 
touch me. I never thought that politics or feeding the 
poor or writing beautiful poems would lead straight to 
Vaikuntha or the Absolute. It is not the form of the 
work itself or mere activity but the consciousness and 
Godward will behind it that are the essence of 


To do work in a close union and deep communion 
with the Divine in us, the Universal around us and the 
Transcendent above us, not to be shut up any longer 
in the imprisoned and separative human mind, the 
slave of its ignorant dictates and narrow suggestions, this 
is Karmayoga. 


To work in obedience to a divine command, an eternal 
will, a universal impulse initiated by a transcendent 
compulsion, not to run under the whips of ego and need 
and passion and desire, and not to be guided by the 
pricks of mental and vital and physical preferences, but 
to be moved by God only, by the highest Truth only, 
this is Karmayoga. 

LIFE (Ordinary and Spiritual) 

ONE who has not the courage to face patiently and firmly 
life and its difficulties will never be able to go through the 
still greater inner difficulties of the sadhana. The very 
first lesson in this Yoga is to face life and its trials with 
a quiet mind, a firm courage and an entire reliance on the 
Divine Shakti. 

The life of samsdra is in its nature a field of unrest to 
go through it in the right way one has to offer one's life 
and actions to the Divine and pray for the peace of the 
Divine within. When the mind becomes quiet, one 
can feel the Divine Mother supporting the life and put 
everything into her hands. 


All the insistence upon action is absurd if one has 
not the light by which to act. "Yoga must include life 
and not exclude it" does not mean that we are bound to 


accept life as it is with all its stumbling ignorance and 
misery and the obscure confusion of human will and 
reason and impulse and instinct which it expresses. 

One must go deep and find the soul, the self, the 
Divine Reality within us and only then can life become 
a true expression of what we can be. 


Divinisation itself does not mean the destruction of 
the human elements; it means taking them up, showing 
them the way to their own perfection, raising them by 
purification and perfection to their full power and Ananda 
and that means the raising of the whole of earthly life to 
its full power and Ananda. 

It is a lesson of life that always in this world everything 
fails a man only the Divine does not fail him, if he turns 
entirely to the Divine. 

Everything depends upon the aim you put before you. 
If, for the realisation of one's spiritual aim, it is necessary 
to give up the ordinary life of the Ignorance, it must be 
done; the claim of the ordinary life cannot stand against 
that of the spirit. 


In the Yoga practised here the aim is to rise to a higher 
consciousness and to live out of the higher consciousness 


alone, not with the ordinary motives. This means a 
change of life as well as a change of consciousness. But 
all are not so circumstanced that they can cut loose from 
the ordinary life; they accept it therefore as a field of 
experience and self-training in the earlier stages of the 
sadhana. But they must take care to look at it as a field 
of experience only and to get free from the ordinary 
desires, attachments and ideas which usually go with it; 
otherwise, it becomes a drag and hindrance on their 
sadhana. When one is not compelled by circumstances 
there is no necessity to continue the ordinary life. 

It is quite possible for you to do sadhana at* home and 
in the midst of your work. What is necessary at the 
beginning is to remember the Mother as much as possible, 
to concentrate on her in the heart for a time every day, if 
possible thinking of her as the Divine Mother, to aspire 
to feel her there with you, offer her your works and pray 
that from within she may guide and sustain you. This 
is a preliminary stage which often takes long, but if one 
goes through it with sincerity and steadfastness, the 
mentality begins little by little to change and a new con- 
sciousness opens in the sadhak which begins to be aware 
more and more of the Mother's presence within, of her 
working in the nature and in the life. 

Peace is never easy to get in the life of the world and 


never constant, unless one lives deep within and bears 
the external activities as only a surface front of being. 


Cases are seen in which the predictions of the horoscope 
fulfil themselves with great accuracy up to a certain age, 
then apply no more. This often happens when the 
subject turns away from the ordinary life to the spiritual 
life. If the turn is very radical, the cessation of predic- 
tability may be immediate. 


The question about the family duties can be answered 
in this way the family duties exist so long as one is in 
the ordinary consciousness of the grihastha> if the call to 
a spiritual life comes, whether one keeps to them or not 
depends partly upon the way of Yoga one follows, partly 
on one's own spiritual necessity. 


When one has to escape from the lower dharma, one 
has often to renounce it so as to arrive at a larger one, 
i.e., social duties, paying debts, looking after family, 
help to serve your country, etc., etc. The man who 
turns to the spiritual life, has to leave all that behind 
him often and he is reproached by lots of people for 
his adharma. But if he does not do this adharma, he 
is bound for ever to the lower life for there is always 
some duty there to be done and cannot take up the 
spiritual dharma ever. 


In the worldly life, the one thing by which one can 
enter into the sadhana is to remember the Divine always, 
taking one's difficulties as ordeals to be passed through,, 
to pray constantly and seek the Divine help and pro- 
tection and ask for the opening of the heart and 
consciousness to the supporting Divine Presence. 


A divine life upon earth, the ideal we have placed 
before us, can only come about by a spiritual change of 
our being and a radical and fundamental change, an 
evolution or revolution of our nature. The embodied 
being upon earth would have to rise out of the domination 
over it of its veils of mind, life and body into the full 
consciousness and possession of its spiritual reality and 
its nature also would have to be lifted out of the con- 
sciousness and power of consciousness proper to mental, 
vital and physical being into the greater consciousness 
and greater power of being and the larger and freer 
life of the spirit. 

The Mother : 

The aim of ordinary life is to carry out one's duty, 
the aim of spiritual life is to realise the Divine. 

It is the Spirit, the spiritual consciousness and the 
divine Presence that give life all its value; without this 


never constant, unless one lives deep within and bears 
the external activities as only a surface front of being, 


Cases are seen in which the predictions of the horoscope 
fulfil themselves with great accuracy up to a certain age, 
then apply no more. This often happens when the 
subject turns away from the ordinary life to the spiritual 
life. If the turn is very radical, the cessation of predic- 
tability may be immediate. 


The question about the family duties can be answered 
in this way the family duties exist so long as one is in 
the ordinary consciousness of the grihastha\ if the call to 
a spiritual life comes, whether one keeps to them or not 
depends partly upon the way of Yoga one follows, partly 
on one's own spiritual necessity. 


When one has to escape from the lower dharma, one 
has often to renounce it so as to arrive at a larger one, 
i.e., social duties, paying debts, looking after family, 
help to serve your country, etc., etc. The man who 
turns to the spiritual life, has to leave all that behind 
him often and he is reproached by lots of people for 
his adharma. But if he does not do this adharma, he 
is bound for ever to the lower life for there is always 
some duty there to be done and cannot take up the 
spiritual dharma ever. 


In the worldly life, the one thing by which one can 
enter into the sadhana is to remember the Divine always, 
taking one's difficulties as ordeals to be passed through, 
to pray constantly and seek the Divine help and pro- 
tection and ask for the opening of the heart and 
consciousness to the supporting Divine Presence. 


A divine life upon earth, the ideal we have placed 
before us, can only come about by a spiritual change of 
our being and a radical and fundamental change, an 
evolution or revolution of our nature. The embodied 
being upon earth would have to rise out of the domination 
over it of its veils of mind, life and body into the full 
consciousness and possession of its spiritual reality and 
its nature also would have to be lifted out of the con- 
sciousness and power of consciousness proper to mental,, 
vital and physical being into the greater consciousness 
and greater power of being and the larger and freer 
life of the spirit. 

The Mother : 

The aim of ordinary life is to carry out one's duty, 
the aim of spiritual life is to realise the Divine. 


It is the Spirit, the spiritual consciousness and the 
divine Presence that give life all its value; without this 


spiritual consciousness and this divine Presence life 
has no value.... 

This means that from the point of view of the truth 
of things, a man who has no material possessions, no 
remarkable capacity or possibility but is conscious of 
his psychic being and united with the Divine in him 
is infinitely greater than a ruler of the earth or a millio- 
naire possessing considerable material power but 
unconscious of his psychic being. 

From the point of view of truth, things apparent and 
external have no true value. The only thing that has 
a value is the divine Consciousness and the union with 
the Spirit.... 

The true spiritual life begins when one is in communion 
with the Divine, in the psychic.... 

When one is united with one's psychic being and 
conscious of the divine Presence, when one gets the 
impulse for action from this divine presence, when one's 
will has become a conscious collaborator with the divine 
will, then that is the starting-point. 

Before this, one can be an aspirant for the spiritual 
life, but has not got the true spiritual life. 



As for love, the love must be turned singly towards 
the Divine. What men call by that name is a vital inter- 


change for mutual satisfaction of desire, vital impulse 
or physical pleasure. 

The whole principle of this Yoga is to give oneself 
entirely to the Divine alone and to nobody and nothing 
else, and to bring down into ourselves by union with 
the Divine Mother-Power all the transcendent light, 
force, wideness, peace, purity, truth-consciousness and 
Ananda of the supramental Divine. In this Yoga, there- 
fore, there can be no place for vital relations or inter- 
changes with others; any such relation or interchange 
immediately ties down the soul to the lower consciousness 
and its lower nature, prevents the true and full union 
with the Divine and hampers both the ascent to the 
.upramental Truth-consciousness and the descent of 
the supramental Ishwari Shakti. Still worse would it 
be if this interchange took the form of a sexual relation 
or a sexual enjoyment, even if kept free from any outward 
act; therefore these things are absolutely forbidden in 
the sadhana. 

Human love is mostly vital and physical with a mental 
support it can take an unselfish, noble and pure form 
and expression only if it is touched by the psychic. One 
who wishes to reach the Divine must not burden himself 
with human loves and attachments, for they form so 
many fetters and hamper his steps, turning him away 


besides from the concentration of his emotions on the 
one supreme object of love. One must also be on one's 
guard against the profession of psychic love when one 
is doing sadhana, for that is most often a cloak and 
justification for yielding to a vital attraction or attachment. 


To run about expressing love for one's personal 
satisfaction or the satisfaction of others is only to spoil 
and lose it. One can love divinely only by becoming 
divine in nature; there is no other way. 


The true love for the Divine is a self-giving, free of 
demands, full of submission and surrender, it makes no 
claim, imposes no condition, strikes no bargain, indulges 
in no violences of jealousy or pride or anger for these 
things are not in its composition. Keep your love pure 
of all selfish claim and desire; you will find that you are 
getting all the love that you can bear and absorb in 

The Divine Love, unlike the human, is deep and vast 
and silent; one must become quiet and wide to be aware 
of it and reply to it. To give oneself is the secret of 
sadhana, not to demand and acquire. The more one 
gives oneself, the more the power to receive will grow. 
But for that all impatience and revolt must go; all sug- 
gestions of not getting, not being helped, not being 


loved, going away, of abandoning life or the spiritual 
endeavour must be rejected. 

But whether love or goodwill the human feeling is 
always either based on or strongly mixed with ego, that 
is why it cannot be pure. It is said in the Upanishad, 
"One does not love the wife for the sake of the wife", 
or the child or friend etc. as the case may be "but for 
one's sake one loves the wife". There is usually a hope 
of return, of benefit or advantage of some kind, or of 
certain pleasures and gratifications, mental, vital or 
physical that the person loved can give. Remove these 
things and the love very soon sinks, diminishes or dis- 
appears or turns into anger, reproach, indifference or 
even hatred. 

To bring the Divine Love and Beauty and Ananda 
into the world is, indeed, the whole crown and essence 
of our Yoga. But it has always seemed to me impossible 
unless there comes as its support and foundation and 
guard the Divine Truth what I call the Supramental 
and its Divine Power. Otherwise Love itself blinded by 
the confusions of this present consciousness may stumble 
in its human receptacles and, even otherwise, may find 
itself unrecognised, rejected or rapidly degenerating and 
lost in the frailty of man's inferior nature. 



Universal love is the spiritual, founded on the sense 
of the One and the Divine everywhere and the change 
of the personal into a wide universal consciousness, free 
from attachment and ignorance. 


The supramental love means an intense unity of soul 
with soul, mind with mind, life with life, and an entire 
flooding of the body consciousness with the physical 
experience of oneness, the presence of the Beloved in 
every part, in every cell of the body. 

The Mother : 

The Divine Love of which I speak is a Love that 
manifests here upon this physical earth, in matter, but 
it must be pure of its human distortions, if it is to in- 
carnate. But the adverse forces have distorted it; they 
have turned it into a field of violence and selfishness 
and desire and every kind of ugliness and prevented it 
from taking part in the divine work. 


Love is a supreme force which the Eternal Conscious- 
ness sent down from itself into an obscure and darkened 
world that it might bring back that world and its beings 
to the Divine. The creation moves upward through love 
towards the Divine. This human movement of love is 
secretly seeking for something else than what it has yet 


found; but it does not know where to find it, it does not 
even know what it is. Once the creation is conscious, 
awakened, opened to love for the Divine, the Divine 
love pours itself without limit back into the creation; 
there is the joining of the extremes, supreme Spirit and 
manifesting Matter, and their divine union becomes 
constant and complete. 


The Divine's Love is the power of Transformation. 
It has this power because it is for the sake of Trans- 
formation that it has given itself to the world and mani- 
fested everywhere. Not only into man but into all the 
atoms of Matter has it infused itself in order to bring 
the world back to the original Truth. The moment you 
open to it, you receive also its power of Transformation. 
What is essential is the true contact; for you will find 
that the true contact with it is sufficient to fill at once 
the whole of your being. 


To love truly the Divine we must rise above attach- 
ments. To become conscious of the Divine Love, all 
other love must be abandoned. 


There is always a bitter taste behind the human love 
it is only the Divine Love which never disappoints. 
It is to the sincerity of your aspiration that the Love 
answers spontaneously. 


Only he who loves can recognise love. Those who are 
incapable of giving themselves in a sincere love, will 
never recognise love anywhere, and the more the love is 
divine, that is to say unselfish, the less they can recognise 


Devotion is love and respect plus consecration. Without 
self-giving there is no love. But self-giving is very very 
rare in human love which is full of selfishness. Even a 
baby's love is quite selfish, because it asks for something 
in exchange, but the so-called human love is much worse; 
it only wants to possess its object. Devotion is much 
superior to human love, it is the first step towards 


If it is divine Love you are speaking of, you can have 
it only by giving up human love which is its disguise and 


Of all austerities, the most difficult is the austerity of 
feeling and emotion, the Tapasya of love. 


In the name of love the worst crimes have been per- 
petrated, the wildest follies committed. And yet, man 
has invented all kinds of moral and social rules hoping to 
control this force of love, to make it sober and docile. 
For it is not by rules that the movements of love can be 


governed. Only a greater, higher and truer power of love 
can master the uncontrollable impulses of love. Love 
can alone rule over love by illumining transforming 
and enlarging it. 


Consciousness is indeed the creator of the universe, 
but love its saviour. The love, the thing to which human 
beings give that name, has suffered all the degradations 
and thus it has been lowered to the level of the beast. 

In the human beings love is immediately mixed with 
the egoistic lower movements that tarnish it and take 
away all the power of its purity. The exceptional souls, 
who seek the spiritual progress towards the creation of a 
new race, the race that will express the supramental 
truth upon earth, have to reject all love that is between 
human beings; for, however beautiful and pure it is, it 
creates a kind of short circuit and cuts the direct connec- 
tion with the Divine. 

One who has known Divine Love, finds all other love 
obscure, mixed with smallness and egoism and darkness. 
It looks like a bargain or a struggle for superiority and 
authority : and even in the best, it is full of misunder- 
standing and sensitiveness, frictions and misgivings. 
Moreover, it is a well-known fact that you grow into the 
likeness of him whom you love. If you want to be like 


the Divine, love Him alone. It is this wonderful state 
that we wish to realise upon earth; it is this which will 
transform the world and make it a habitation worthy of 
the Divine Presence. He will be able to manifest him- 
self in the plenitude of his perfection only when human 
beings have made some indispensable progress in their 
consciousness and in their body. 

No eifort, therefore, is too arduous, no austerity too 
rigorous, if it can illumine, purify, perfect and transform 
the physical substance so that it may no longer conceal 
the Divine, when the Divine takes in it an outward form. 
For that marvel of love will then freely express itself in 
the world, the love divine which has the power of changing 
life into a paradise of sweet joy. 

Your joys and your pleasures you will await from the 
Divine alone. In Him alone you will seek and find help 
and support. He will comfort you in all your pain, lead 
you on the path, lift you up if you stumble, and if there 
are moments of faintness and exhaustion, he will take 
you in his strong arms of love and wrap you in his 
soothing sweetness. 


THOSE who fall into insanity have lost the true touch and 
got into the wrong contact. It is due either to some 
impurity and unspiritual desire with which the seeker 
enters into the way or some insincerity, egoism and false 


attitude or to some weakness in the brain or nervous 
system which cannot bear the Power it has calle' 4 down 
into it. 


If the being is small, the nature weak and incapable, 
there is not this large-scale disaster; but a loss of balance, 
a mental unhinging and fall into unreason or a vital 
unhinging and consequent moral aberration or a devia- 
tion into some kind of morbid abnormality of the nature 
may be the untoward consequence. 

The Mother : 

When people begin Yoga out of ambition or vanity, it 
very frequently happens that they put themselves under 
the influence of certain hostile forces. 


MATERIALISM can hardly be spiritual in its basis because 
its basic method is just the opposite of the spiritual way of 
doing things. The spiritual works from within outward, 
the way of materialism is to work from out inwards. 

Materialism seeks to "perfect" humanity by outward 
means and one of the main efforts is to construct a 
perfect social machine which will train and oblige men 
to be what they ought to be. But spirituality can only 


come by opening of the mind, vital and physical to 
the inmost soul, to the higher Self, to the Divine, and 
their subordination to the spiritual forces and instrumen- 
tation as channels of the inner Light, the higher Know- 
ledge and Power. 

It is quite true that the word "superstition" has been 
habitually used as a convenient club to beat down any 
belief that does not agree with the ideas of the materialis- 
tic reason, that is to say, the physical mind dealing with 
the apparent law of physical process and seeing no further. 
It has also been used to dismiss ideas and beliefs not in 
agreement with one's own idea of what is the rational 
norm of supraphysical truths as well. Even in the field 
of supraphysical experience only so much was admitted 
as could give a mentally rational explanation of itself 
according to a certain range of idea all the rest, every- 
thing that seemed to demand an occult, mystic or below- 
the-surface origin to explain it was put aside as so much 

Why I call the materialist's denial an a priori denial 
is because he refuses even to consider or examine what 
he denies but starts by denying it like Leonard Woolf 
with his "quack, quack" on the ground that it contradicts 
his own theories, so it can't be true. 


If one is blind, it is quite natural to deny daylight : 
if one's highest natural vision is that of glimmering mists, 
it is equally natural to believe that all high vision is but 
-a mist or a glimmer. But Light exists for all that and 
Spiritual Truth is more than a mist and a glimmer. 

The so-called sciences which deal with the mind and 
men are so much dependent on physical science that 
they cannot go beyond their narrow limits. If science 
is to turn her face towards the Divine, it must be a new 
science not yet developed which deals directly with 
the forces of the life-world and of Mind and so arrives 
at what is beyond Mind; but present-day science cannot 
do that. 

The soul is not divided from God by these barriers 
of material dimensions. What is true of matter is not 
true of Spirit, nor do the standards of form apply to 
the formless. For Matter is conscious being confined 
in form, the spirit is conscious being using form but not 
confined in it; and it is the privilege of spirit that though 
indivisible in its pure being, it is freely self-divisible 
in its conscious experience and can concentrate itself 
in many states at a time. 


Even the truth of physical things cannot be entirely 
known, nor can the right use of our material existence 


be discovered by physical Science and an outward 
knowledge alone or made possible by the mastery of 
physical and mechanical processes alone : to know, to 
use rightly we must go beyond the truth of physical 
phenomenon and process, we must know what is within 
and behind it. 


IT is very true that physical things have a consciousness 
within them which feels and responds to care and is 
sensitive to careless touch and rough handling. To know 
or feel that and learn to be careful of them is a great 
progress of consciousness. It is always so that the Mother 
has felt and dealt with physical things. 

The rough handling and careless breaking or waste 
and misuse of physical things is a denial of the Yogic 
Consciousness and a great hindrance to the bringing down 
of the Divine Truth to the material plane. 


There is a consciousness in physical things, a life which 
i? not the life and consciousness of man and animal 
which we know, but still secret and real. That is why 
we must have a respect for physical things and use 
them rightly, not misuse and waste, ill-treat or handle 
with a careless roughness. This feeling of all being 

MONEY 315 

conscious or alive comes when our own physical con- 
sciousness and not ihe mind only awakes out of its 
obscurity and becomes aware of the One in all things, 
the Divine everywhere. 


The Mother: 

Yes, I am in things also and that is why they must 
be treated with care. 

Not to take care of material things which one uses is 
a sign of inconscience and ignorance. 

You have no right to use any material object what- 
soever if you do not take care of it. 

You must take care of it not because you are attached 
to it, but because it manifests something of the Divine 


MONEY is the visible sign of a universal force, and this 
force in its manifestation on earth works on the vital 
and physical planes and is indispensable to the fullness 
of the outer life. In its origin and its true action it be- 
longs to the Divine. But like other powers of the Divine 
it is delegated here and in the ignorance of the lower 
Nature can be usurped for the uses of the ego or held 



by.Asuric influences and perverted to their purpose. To 
reconquer it for the Divine to whom it belongs and 
use it divinely for the divine life is the supramental 
way for the Sadhaka. All wealth belongs to the Divine 
and those who hold it are trustees, not possessors. 


The Mother: 

A day shall come when all the wealth of this world, 
freed at last from the enslavement to the anti-divine 
forces, offers itself spontaneously and fully to the service 
of the Divine's Work upon earth. 


Money is not a thing that can be acquired honestly 
and quickly at the same time. 

Those who try to earn quick, generally lose their 
honesty and straightforwardness this is a great evil, 
for honour and honesty are much more valuable than 


THE spiritual life (adhyatma jivan), the religious life 
(dharmic jivan) and the ordinary human life of which 
morality is a part are three quite different things and 
one must know which one desires and not confuse the 
three together. 


The ordinary life is that of the average human con- 
sciousness separated from its own true self and from the 
Divine and led by the common habits of the mind, life 
and body which are the laws of the Ignorance. The 
religious life is a movement of the same ignorant human 
consciousness, turning or trying to turn away from the 
earth towards the Divine but as yet without knowledge 
and led by the dogmatic 'tenets and rules of some sect 
or creed which claims to have found the way out of the 
bonds of the earth-consciousness into some beatific 
Beyond. The religious life may be the first approach to 
the spiritual, but very often it is only a turning about in 
a round of rites, ceremonies and practices of set ideas 
and forms without any issue. The spiritual life, on the 
contrary, proceeds directly by a change of consciousness, 
a change from the ordinary consciousness, ignorant 
and separated from its true self and from God, to a greater 
consciousness in which one finds one's true being and 
comes first into direct and living contact and then into 
union with the Divine. For the spiritual seeker this change 
of consciousness is the one thing he seeks and nothing 
else matters. 

Morality is a part of the ordinary life; it is an attempt 
to govern the outward conduct by certain mental rules 
or to form the character by these rules in the image of a 
certain mental ideal. The spiritual life goes beyond the 
mind; it enters into the deeper consciousness of the 
Spirit and acts out of the truth of the Spirit. 


Yoga is not a thing of ideas but of inner spiritual 
experience. Merely to be attracted to any set of religious 
or spiritual ideas does not bring with it any realisation. 
Yoga means a change of consciousness; a mere mental 
activity will not bring a change of consciousness, it can 
only bring a change of mind. 

The popular account of reincarnation and Karma is 
based on the mere mental assumption that the workings 
of Nature ought to be moral and proceed according to 
an exact morality of equal justice a scrupulous, even 
mathematical law of reward and punishment or, at 
any rate, of results according to a human idea of right 
correspondence. But Nature is non-moral she uses 
forces and processes moral, immoral and amoral pell- 
mell for working out her business. Nature in her out- 
ward aspect seems to care for nothing except to get 
things done or else to make conditions for an ingenious 
variety of the play of life. Nature in her deeper aspect 
as a conscious spiritual Power is concerned with the 
growth, by experience, the spiritual development of 
the souls she has in her charge. 

It is the same with the problem of the taking of animal 
life. In fact the right decision might vary in each case 
and depend on a knowledge which the human mind 
has not anH it ir^ht very well be said that until it has 


it, it has not the right to take life. It was some dim 
perception of this truth that made religion and ethics 
develop the law of Ahimsa and yet that too becomes a 
mental rule which it is found impossible to apply in 
practice. And perhaps the moral of it all is that we must 
act from the best according to our lights in each case, 
as things are, but that the solution of these problems 
can only come by pressing forward towards a greater 
light, a greater consciousness in which the problems 
themselves, as now stated by the human mind, will not 
arise because we shall have a vision which will see the 
world in a different way and a guidance which at present 
is not ours. The mental or moral rule is a stop-gap which 
men are obliged to use, very uncertainly and stumblingly, 
until they can see things whole in the light of the spirit. 


The principle of life which I seek to establish is spiri- 
tual. Morality is a question of man's mind and vital, it 
belongs to a lower plane of consciousness. A spiritual 
life therefore cannot be founded on a moral basis, it must 
be founded on a spiritual basis. This does not mean that 
the spiritual man must be immoral as if there were no 
other law of conduct than the moral. The law of action 
of the spiritual consciousness is higher, not lower than 
the moral it is founded on union with the Divine and 
living in the Divine Consciousness and its action is 
founded on obedience to the Divine Will. 


A moral man may be chock-full of ego, an ego in- 
creased by his own goodness and rectitude. Freedom from 
ego is spiritually valuable because then one can be centred,, 
no longer in one's personal self, but in the Divine. 

All that belongs to the intellectual-ethical virtue-and- 
sin dodge which is only a mental construction of practical 
value for the outward life but not a truth of real inner 



The greatest difficulty of the sattwic man is the snare 
of virtue and self-righteousness, the ties of philanthropy,, 
mental idealisation, family affections, etc. 

Suffering is simply a natural consequence of past errors,, 
not a punishment, just as a burn is the natural conse- 
quence of playing with fire. It is part of the experience 
by which the soul through its instruments learns and 
grows until it is ready to turn to the Divine. 

The Mother : 

No one has a right to sit in judgment over moral and 
social laws, unless he has taken his seat above them; 
one cannot abandon them, unless one replaces them by 
something superior, which is not so easy. The majority 


of those who reject human laws and proclaim their 
liberty and their decision to "live their own life" do so 
only in obedience to the most ordinary vital movements 
which they disguise and try to justify, if not to their 
own eyes, at least, to the eyes of others. They give a 
kick to morality, simply because it is a hindrance to the 
satisfaction of their instincts. The moral consciousness 
acts in the same way in the social body as tapasya in the 
spiritual domain. 

There is a great difference between spirituality and 
morality, two things that are constantly confused with 
each other. The spiritual life has for its object to grow 
into the divine consciousness. Morality proceeds by 
mental constructions with the idea of good or bad and 
sets up an ideal type into which all must force them- 
selves. This moral ideal differs in its constituents and its 
ensemble in different times and different places. And 
it proclaims itself as a unique type and it admits of none 
other outside itself. 

Morality lifts up one artificial standard contrary to 
the variety of life and the freedom of the spirit. Morality 
is not divine or of the Divine; it is of man and human. 
But the spiritual life demands that you should reject 
desire altogether. Its law is that you must cast aside all 
movements that draw you away from the Divine. All 
desires, whether good or bad, come within this descrip- 


tion; for desire itself arises from an unillumined vital 
being and its ignorance. 

You can break moral rules only when you observe the 
divine Law. 


THE Mother deals with each one in a different way, 
according to their need and their nature, not according 
to any fixed mental rule. It would be absurd for her to 
do the same thing with everybody as if all were machines 
which had to be touched and handled in the same way. 
It does not at all mean that she has more affection for 
one than for another, or those she touches in a particular 
way are better sadhaks or less so. The sadhaks think in 
that way because they are full of ignorance and ego. 
Instead of thinking whether the Mother favours one 
more or the other less, comparing and watching what 
she does, they ought to be concerned at Pranam with 
only their own spiritual reception of her influence. 
Pranam is for that and not for these other things which 
have nothing to do with sadhana. 


Jealousy and envy are things common to human 
nature, but these are the very things that a sadhak ought 
to throw out of himself. Otherwise why is he a sadhak 


at all ? He is supposed to be here for seeking the Divine 
but in the seeking for the Divine jealousy, envy, 
anger, etc. have no place. They are movements of the 
ego and can only create obstacles to the union with the 

It is much better to remember that one is seeking 
for the Divine and make that the whole governing idea 
and aim of the life. It is that which pleases the Mother 
more than anything else ; these jealousies and envies 
and competitions for her favour can only displease 
and distress her. 

Mother's seriousness [at Pranam] is due to some 
absorption in some work she is doing or very often to 
some strong attack of hostile forces in the atmosphere. 
It is a mistake to think that the Mother's not smiling 
means either displeasure or disapproval of something 
wrong in the sadhak. 

If any one is in serious trouble in the Ashram, that 
falls on us and most on the Mother so it is absurd to 
suppose that we can take pleasure in anyone suffering. 

The danger of helping others is the danger of taking 
upon oneself their difficulties. If Mother can keep 


herself separated and help, this does not occur. But 
the tendency in helping is to take the person partially 
or completely in one's larger self. This is what the 
Mother has had to do with the sadhaks and the reason 
why she has sometimes to suffer. 

All bad thoughts upon the Mother or throwing of 
impurities on her may affect her body as she has taken 
the sadhaks into her consciousness ; nor can she send 
these things back to them as it might hurt them. 

If the Mother were able to bring out the Divine 
personalities and Powers into her body and physical 
being as she was doing for several months without 
break some years ago, the brightest period in the history 
of the Ashram, things would be much more easy and 
all these dangerous attacks that now take place would 
be dealt with rapidly and would in fact be impossible. 
In those days when the Mother was either receiving 
the sadhaks for meditation or otherwise working and 
concentrating all night and day without sleep and 
with very irregular food, there was no ill-health and no 
fatigue in her and things were proceeding with a light- 
ning swiftness. The power used was not that of the 
Supermind, but of the Overmind, but it was sufficient 
for what was being dtfne. Afterwards because the lower 
vital and the physical of the sadhaks could not follow. 


the Mother had to push the Divine personalities and 
Powers through which she was doing the action behind 
a veil and came down into the physical human level 
and act according to its conditions and that means 
difficulties, struggles, illness, ignorance and inertia. 
But for the advance to be anything like general or swift 
in its process, the attitude of the sadhaks, not of a few 
only, must change. They must cling less to the condi- 
tions and feelings of the external physical consciousness 
and open themselves to the true consciousness of the 
Yogin and sadhak. If they did that, the inner eye would 
open and they would not be bewildered or alarmed if 
the Mother again manifested externally something of 
the Divine Personalities and Powers as she did before. 
They would not be asking her to be always on their 
level, but would be glad to be drawn swiftly or gradually 
up towards her. The difficulties would be ten times 
less and a larger, easier, securer movement possible. 

Things are no longer what they were before when 
you were here. At that time the Mother was bringing 
down a rapid (collective as well as individual) transforma- 
tion and creation into the mental, vital and physical 
planes from above, by the power of a supra-mental 
light and force acting through the higher illumined 
mind and the psychic being. For that purpose she was 
calling down beings of higher plane (like the one of 
which you speak) as an indispensable aid in that process. 


All went well enough so long as the work was on the 
mental, psychic and higher vital levels. But as soon as 
it began in the lower vital, it appeared at once that the 
lower vital and physical nature of human beings (at least 
of those here) were too small, obscure and full of re- 
bellious impurity to admit of so great a working. One 
after another failed in the test and you were among the 
first to fall. The creation had to be postponed, the 
process changed and instead of doing all from above 
it became necessary to come down into the lower vital 
and inanimate nature for a long, slow, patient and 
difficult work of opening and change. 


It is not by his own strength or good qualities that 
any one can attain the divine change ; there are only two 
things that matter, the Mother's force at work and the 
sadhak's will to open to it and trust in her working. 
Be sure that the Mother will always be with you to 
carry you upon the path. Difficulties come and difficulties 
go, but, she being with you, the victory is sure. 


Always calls of this kind are coming to the Mother, 
sometimes a hundred close upon each other and always 
the answer is given. The occasions are of all kinds, but 
whatever the need that occasions the call, the Force is 
there to answer it. That is the principle of this action 
on the occult plane. It is not of the same kind as an 
ordinary human action and does not need a written or 


oral communication on the one who calls; an interchange 
of psychic communication is quite sufficient to set the 
Force at work. At the same time it is not an impersonal 
Force and the suggestion of a divine energy that is there 
ready to answer and satisfy anybody who calls it is not 
at all relevant here. It is something personal to the 
Mother and if she had not this power and this kind of 
action she would not be able to do her work. 

The Mother has made an arrangement with a view to 
all the occult forces and the best possible conditions 
for the protection of the sadhaks from certain forces 
of death, diseases, etc. It cannot work perfectly because 
the sadhaks themselves have not the right attitude to- 
wards food and kindred vital physical things. But still 
there is a protection. If, however, the sadhaks go outside 
her formation, it must be on their own responsibility. 
But this arrangement is for the Ashram and not for 
those who are outside. 

When the pressure of the Mother's Force works upon 
the consciousness, then in the plane on which it happens 
to be working, a great activity of different forces is set 
in play, e.g. if it is the mind, various mental forces, 
if it is the vital, various vital forces. It is not safe to take 
all these for true things, to be accepted without question 
and followed as commands of the Mother. No voice 


heard within can prevail against her word and no inti- 
mation that comes through your mind can be accepted 
as binding unless it is confirmed by her. 

It is the emanation of the Mother that is with each 
sadhak all the time. In former days when she was 
spending the night in a trance and not working in the 
Ashram, she brought back with her the knowledge of 
all that was happening to everybody. Nowadays she 
has no time for that. 

The Emanation is not a deputy, but the Mother herself. 
She is not bound to her body, but can put herself out 
(emanate) in any way she likes. What emanates, suits 
itself to the nature of the personal relation she has with 
the sadhak which is different with each, but that does 
not prevent it from being herself. 

Mother's contact is there all the day and the night 
also. If one keeps the right contact with her inwardly 
all day, the Pranam will bear its right fruit, for you will 
be in the right condition to receive. I mean the inner 
contact in which one either feels one with her or 
in contact with her or aware of her presence or at the 
very least turned towards her always. 



Occult forces are the forces that can only be known 
t>y going behind the veil of apparent phenomena 
especially the forces of the subtle physical and supra- 
physical planes. 

Such a seeking for occult powers is looked on with 
disfavour for the most part by spiritual teachers in 
India, because it belongs to the inferior planes and 
usually pushes the seeker on a path which may lead 
him very far from the Divine. Especially a contact with 
the forces and beings of the astral (or, as we term it, 
the vital) plane is attended with great dangers. The 
beings of this plane are often hostile to the true aim of 
spiritual life and establish contact with the seeker and 
offer him powers and occult experiences only in order 
that they may lead him away from the spiritual path 
or else that they may establish their own control over 
him or take possession of him for their own purpose. 
Often, representing themselves as divine powers, they 
mislead, give erring suggestions and impulsions and 
pervert the inner life. This is one of the chief dangers 
of the spiritual life and to be on one's guard against it 
is a necessity for the seeker if he wishes to arrive at his 
goal. It is true that many supraphysical or supernormal 
powers come with the expansion of the consciousness 
in Yoga but these powers are not sought after, they 
come naturally, and they have not the astral character. 
Also, they have to be used on purely spiritual lines, 


that is by the Divine Will and the Divine Force, as an 
instrument, but never as an instrumentation of the forces 
and beings of the vital plane. 

Our object is not to get powers, but to ascend towards 
the divine Truth-Consciousness and bring its Truth down 
into the lower members. With the Truth all the neces- 
sary powers will come, not as one's own, but as the 
Divine's. The contact with the Truth cannot grow 
through rajasic mental and vital self-assertion, but only 
through psychic purity and surrender. 

The Mother : 

To talk about occult things is of little value ; one must 
experience them. It is a system of knowledge organised 
around some principles ; it follows a precise process 
and if you reproduce exactly the same conditions, you 
get always the same results. It is also a progressive know- 
ledge. Only this study deals with realities which do 
not belong to the most material world. 

As we possess a physical body, so we possess also other 
more subtle bodies with their own senses, but more 
refined, more precise, much more powerful than our 
physical senses. Naturally, as our education is not 
accustomed to deal with this domain, these senses are 
usually not developed and the worlds where they fimc- 


tion escape our ordinary consciousness ; yet children 
spontaneously live a great deal in this domain. It is 
only with an intensive mental development that these 
capacities fade away in children and often end by 
disappearing altogether. 

In all ages, there were upon earth isolated individuals 
or small groups ; they used to practise this type of science. 
They sought for especially gifted souls and gave them 
the necessary training. Usually these groups lived a 
more or less secret or hidden life because ordinary 
people are very intolerant of this kind of capacities and 
activities which pass their understanding and frighten 

In all the domains of human activity, there are charla- 
tans and imposters. But the fraud practised by them 
should not throw discredit upon a true science which 
they falsely boast they possess. That is why in the 
great epochs when this science flourished, when there 
were recognised schools where it was practised, whoever 
wanted to undertake this study, before being admitted, 
was made to go through, for a long time, sometimes 
even for years, a twofold discipline of a very strict nature, 
that of self-development and self-mastery. In this way 
the height and nobility of the candidate's aspiration 
was proved. 

Occult science, in one of its aspects, is something of 
chemistry applied to the play of forces, ths building of 
worlds and individual forms in inner dimensions. As in 
the chemistry of Matter, the handling of certain subs- 


tances is not without danger, even so in the occult worlds 
the handling of certain forces and contact with them 
involve risks which can prove harmless only if one keeps 
a cool head and unshakable calm. 

In any case, at all times it has been recommended that 
one should take up these studies only under a sure guide 
who can point out the path to follow, put you on guard 
against dangers, whether illusory or not and give 
protection when needed. 

Occult knowledge without the spiritual discipline 
is, if it falls into impure hands, a dangerous instrument 
for one who uses it as well as for others. Spiritual know- 
ledge without the occult science lacks in precision and 
certainty in its objective effects : it is all-powerful only 
in the subjective world. The two, when combined whether 
for external or for internal action, are irresistible and 
become an instrument fit for the manifestation of the 
Supramental Power. 


The Mother : 

AT the beginning of creation, four individual formations 
the first personalities made their appearance. They 
were : (i) a . Being of Light or Consciousness, (2) a 
Being of Truth or Reality, (3) a Being of Love or Ananda 
and (4) a Being of Life. And the first law of creation was 


freedom of decision. These Beings were manifestations 
in the free movement of the Divine; they themselves 
moved free, according to their individualised conscious 
will. Soon, however, they stood out no longer on the 
Divine, but moved out of him, away and separate; they 
sought to fulfil their individualised will and destiny. 
The first fruit, the inevitable reaction of freedom was 
precisely a separation from the Divine, each one encircled 
within its ego, limited and bound to its own fund of 
potency : individualism means limitation and the Four 
Independents lapsed into their opposites : Light changed 
to Darkness, i.e. Consciousness to Unconsciousness > 
Truth changed to Falsehood, Delight changed to Pain 
and Suffering, and Life changed to Death. That is how 
the four undivine principles, the Powers of the 
Undivine came to rule and fashion the material 

Into the heart of this Darkness and Falsehood and 
Pain and Death, a seed was sown, a grain that is to be 
the epitome and symbol of material creation and in 
and through which the Divine will claim back all the 
elements gone astray, the prodigal ones who will return 
to recognise and fulfil the Divine. That was Earth. And 
the earth, in her turn, in her labour towards the Divine 
Fulfilment, out of her bosom, threw up a being who would 
again symbolise and epitomise the earth and material 
creation. That is Man. For, man came with the soul 
in him, the Psychic Being, the Divine Flame, the spark 
of consciousness in the midst of universal unconscious- 


ness, a miniature of the original Divine Light-Truth- 


THE Divine is not bound by human philosophies it 
is free in its play and free in its essence. 

Logic is the worst enemy of Truth, as self-righteousness 
is the worst enemy of virtue; for the one cannot see its 
-own errors nor the other its own imperfections. 

Philosophy is only a play of phrases and mental ideas 
a mental gymnastic without any reference to expe- 
rience. Spiritual knowledge is as much impossible without 
experience as scientific knowledge. 

Philosophy is of little help in getting true knowledge, 
which must come from experience and actual realisation. 
It serves as a mental exercise it makes the mind supple 
and clear; it gives ideas to the mind that there is some 
thing higher than itself to which it should aspire; thus 
it serves as a sort of springing board. 

The Mother : 

The mistake is to look at things through the dimen- 
sions of the human consciousness. It is dangerous to 
trv to ext>1am or understand them with the limited 


mental intelligence. That is the reason why philosophy 
has always failed to unveil the secret of things; it is 
because it has tried to fit the universe into the size of 
the human mind. 

The Mother : 

No law can liberate women unless they liberate them- 
selves. What makes them slaves is : 

(1) Attraction towards the male and his strength, 

(2) Desire for home life and its security, 

(3) Attachment to motherhood. 

If they get free from these three slaveries, they will 
truly be the equal of men. 

Men also have three slaveries : 

(1) Spirit of possession, attachment to power and 

(2) Desire for sexual relation with woman, 

(3) Attachments to the small comforts of married life. 
If they get rid of these three slaveries, they can truly 

become the equal of women. 


Man feels himself superior and wants to dominate, 
the woman feels oppressed and revolts, openly or secretly; 
and the eternal quarrel between the sexes continues 
from age to age, identical in essence, innumerable in 
its forms and shades. 


It is well understood that mart throws the who e 
blame upon the woman, as woman in the same way 
throws the entire blame upon man. In truth the blame 
should be equally distributed between the two and 
neither should boast as being superior to the other. 
Moreover, as long as this notion of superiority and in- 
feriority is not eliminated, nothing or nobody can put 
an end to the misunderstanding that divides the human 
race into two opposite camps and the problem will not 
be solved. In their mutual relations, man and woman 
are, at once and towards each other, quite despotic masters 
and somewhat pitiable slaves. 

Yes, slaves; for so long as you have desires and pre- 
ferences and attachments, you are a slave of these things 
and of those persons on whom you depend for their 

That is why no law can liberate women unless they 
free themselves : men too, likewise, cannot, in spite of 
all their habits of domination, cease to be slaves unless 
they are freed from all their inner slavery. 

This state of secret conflict, often not admitted, but 
always present in the subconscious, even in the best 
cases, seems inevitable, unless human beings rise above 
their ordinary consciousness to identify themselves 
with the perfect consciousness, to be unified with the 
supreme Reality. For when you attain this higher con- 
sciousness you perceive that the difference between 
man and woman reduces itself to a difference purely 


We dream of a world in which all these oppositions 
will at last disappear, where a being will be able to live 
and prosper who will be the harmonious synthesis of 
all that is best in human production, identifying concep- 
tion and execution, vision and creation in one single 
consciousness and action. 

In any case until the appearance of a new conception 
and a new consciousness compelling Nature to create a 
new race which will have no need any more to submit to 
the necessity of animal procreation and will not be under 
the compulsion of being cut into two complementary 
sexes, the best that can be done for the progress of the 
present human race is to treat the two sexes on a footing 
of perfect equality, to give both one and the same educa- 
tion and training and to teach them to find, through a 
constant contact with a Divine Reality which is above 
all sexual differentiation, the source of all possibilities 
and all harmonies. 

And perhaps India, the land of contrasts, will also be 
the land of new realisations, even as she was the cradle 
of their conception. 


To read what will help the Yoga or what will be useful 
for the work or what will develop the capacities for the 
divine purpose. Not to read worthless stuff or for mere 
entertainment or for a dilettante intellectual curiosity 


which is of the nature of a mental dram-drinking. When 
one is established in the highest consciousness, one can 
read nothing or everything; it makes no difference. 


It is not by reading books that the mind is cultured 
it is by trying to think and see things clearly that it 
comes. Reading is a quite secondary thing. One may 
read thousands of books, yet remain narrow and foolish. 

You may have all the mental knowledge in the world 
and yet be impotent to face vital difficulties. Courage, 
faith, sincerity towards the Light, rejection of opposite 
suggestions and adverse voices are there the true help. 
Then only can knowledge itself be at all effective. 

It is not reading that brings the contact with the 
Divine, it is the will and aspiration in the being that 
brings it. 


What is written for X is not meant for you. He has 
got into a movement of consciousness in which reading 
is no longer necessary and would rather interfere with 
his consciousness. There is no objection to your reading 
provided it does not interfere with your meditation.... 

There should be no "desire" to be a "great" writer. 
If there is a genuine inspiration or coming of power to 


write then it can be done, but to use it as a means of 
service for the Divine is the proper spirit.... 

It depends upon what kind of 'literary man' you want 
to be, ordinary or yogic. 

A literary man is one who loves literature and literary 
activity for its own sake. A yogic 'literary' man is not a 
literary man at all, but one who writes only what the 
inner will and Word wants to express. He is a channel 
and an instrument of something greater than his own lite- 
rary personality.... 

It is the same with the work it has a value of moral 
training, discipline, obedience, acceptance of work for 
the Mother. The spiritual value and result come after- 
wards when the consciousness in the vital opens upward. 
So with the mental work. It is a preparation.... 


RELIGION is always imperfect because it is a mixture of 
man's spirituality with his endeavours that come in in 
trying to sublimate ignorantly his lower nature. 

Religions at the best modify only the surface of the 
nature. Moreover, they degenerate very soon into a 
routine of ceremonial habitual worship and fixed dogmas. 


Religion in fact is not knowledge, but a faith and aspira- 
tion; it is justified indeed both by an imprecise intuitive 
knowledge of large spiritual truths and by the subjective 
experience of souls that have risen beyond the ordinary 
life, but in itself it only gives us the hope and faith by 
which we may be induced to aspire to the intimate posses- 
sion of the hidden tracts and larger realities of the Spirit. 
That we turn always the few distinct truths and the sym- 
bols or the particular discipline of a religion into hard 
and fast dogmas, is a sign that as yet we are only infants 
in the spiritual knowledge and are yet far from the science 
of the Infinite. 

Going for pilgrimage to holy places has nothing to do 
with the Truth; it is a religious exercise for the people 
of ordinary consciousness. 

The Mother : 

Religion belongs to the higher mind of humanity. It 
is the effort of man's higher mind to approach, as far as 
lies in its power, something beyond it, to which humanity 
gives the name of God, which the human mind cannot 
reach and yet tries to reach. Religion may be divine in 
its ultimate origin but in its actual nature it is not divine 
but human. The religions made by man are many and 
most of them have been made in the same way. We know 


how the Christian religion came into existence. It was 
certainly not Jesus who made what is known as Christian- 
ity, but some learned and very clever men put their 
heads together and built it up into the thing we see. 
There was nothing divine in the way in which it was 
formed^ and there is nothing divine either in the way 
in which it functions. , 

Buddha discovered a way out of earthly suffering and 
misery. He saw a Truth which he endeavoured to ex- 
press and communicate to the disciples and followers 
who gathered around him. But even before he was 
dead, his teaching had already begun to be twisted and 
distorted. After his disappearance Buddhism as a full- 
fledged religion reared its head, founded upon what 
the Buddha is supposed to have said and on the supposed 
significance of these reported sayings. Later on the dis- 
ciples could not agree on what the Master had said and 
there grew up a host of sects and sub-sects in the body of 
the parent-religion, each of them claiming to be the 
only, the original, the undefiled doctrine of the Buddha. 
The same fate overtook the teaching of the Christ. All 
religions have each the same story to tell. The Teacher 
comes and reveals the Truth but men seize upon it, 
trade upon it, make an almost political organisation out 
of it. 

The first and principal article of these established and 
formal religions runs always, "Mine is the supreme, 
the only truth, all others are in falsehood or inferior". 
For without this fundamental dogma, established credal 


religions could not have existed. If you do not believe 
and proclaim that you alone possess the one or the highest 
truth, you will not be able to impress people and make 
them flock to you. 

The articles and dogmas of a religion are mind-made 
things and if you cling to them and shut yourself up in 
a code of life made out for you, you would not know 
and cannot know the truth of the Spirit that lies beyond 
all codes and dogmas, wide and large and free. When you 
stop at a religious creed and tie yourself in it, taking it 
for the only truth in the world, you stop the advance 
and widening of your inner soul. For some natures 
religion has a use and it is even necessary to them; for, 
through external forms, like the ceremonies of the Church, 
it offers a kind of support and help to their inner spiritual 
aspiration. For them religion is not an obstacle; an 
obstacle for those who can go farther. All countries and 
all religions are built up out of a mass of traditions. You 
will then perceive what a mockery it is to say, "Because 
I am brought up in this religion, therefore it is the only 
true religion : because I am born in this country, there- 
fore it is the best of all countries." 

Things have an inner value and become real to you, 
only when you have acquired them by the exercise of 
your free choice, not when they have been imposed 
upon you. Then only you can say with an inner truth, 
"This is my family, this my country, this my religion". 

Each of us has been born in many different countries, 
belonged, to many different nations, followed many 


different religions. Why must we accept the last one 
as the best ? 

If your aim is to be free, in the freedom of the Spirit, 
you must get rid of all the ties that are not the inner 
truth of your being. There can be no such imposition 
in your relation with the Divine. Truth is self-evident 
and has not to be imposed upon the world. It does 
not feel the need of being accepted by men; for it is 
self-existent. But one who is founding a religion needs 
to have many followers. The greatness of spiritual truth 
is not in numbers. The average man is drawn towards 
those who make great pretensions and those who make 
great pretensions need to proclaim loudly and 
to advertise; for otherwise they would not attract great 
numbers of people. 

When you come to the Yoga, you must be ready to have 
all your mental buildings and all your vital scaffoldings 
shattered to pieces. You must be prepared to be sus- 
pended in the air with nothing to support you except 
your faith. You will have to forget your past self and its 
clingings altogether, to pluck it out of your consciousness 
and be born anew, free from every kind of bondage. 
Think not of what you were, but of what you aspire to 
be; be all in what you want to realise. Turn from your 
dead past and look straight towards the future. Your 
religion, country, family lie there; it is the DIVINE 


Visiting of Holy Places, Temples, Churches, etc. : 

The Mother : 

People of ordinary consciousness take to the thing 
through a kind of superstition; one thinks, "if I go to the 
temple or to the Church once a week, for example, if I 
say my prayers regularly, something good will happen 
to me." It is a superstition spread all over the world, 
but it has no spiritual value.... 

I have been to holy places. I have seen monuments 
considered as very highly religious, in France, Japan 
and elsewhere; they were not always the same kind of 
temples or churches nor were they the same gods but 
the impression they left on me, my experiences of them 
were everywhere almost the same, with but slight differ- 
ences. For instance, in a most famous and most beautiful 
place of worship, I saw within its holy of holies a huge 
black Spider that had spread its net all around, caught 
within it and absorbed all the energies emanating from 
the devotion of the people, their prayers and all that. 
It was not a very pleasant spectacle. Now if I had gone 
and told them : you think it is God you are praying to 1 
it is only a formidable vital Spider that is sucking your 
force. Surely it would not have been very charitable 
on my part. But everywhere it is almost the same thing. 
There is a vital Force presiding. And vital beings feed 
upon the vibrations of human emotion. Very few are 
they, a microscopic number, who go to the temples and 


churches and holy places with the true religious feeling, 
not to pray or beg something of God, but to offer them- 
selves, to express gratitude, to aspire, to surrender. These 
when they are there, get some touch of the Divine just 
for the moment. But all others go only out of supersti- 
tion, egoism, self-interest and create the atmosphere as 
it is found and it is that you usually breathe in when you 
go to a holy place.... 

I have purposely made the experiment a little every- 
where. Almost everywhere it is but a web of adverse vital 
forces that use everything for their food. The bigger 
the congregation, the more portentous the vital deity. 
Besides, in the invisible world it is only the vital beings 
that like to be worshipped. When they can have a troop 
of people adoring them, they reach the very height of 

But if you take a truly divine being, that is not the thing 
he likes or appreciates. He does not like to be worshipped; 
worship does not give him special pleasure. But if he sees 
anywhere a fine intuitive sense, a good feeling, a move- 
ment of unselfishness or spiritual enthusiasm, he consi- 
ders that as infinitely more valuable than prayers and 
Pujas. He feels neither flattered nor satisfied nor glorified 
by your Puja.... 

From this standpoint it is good that for a time humanity 
should come out of the religious atmosphere, full of fear 
and blind superstitious submission by which the adverse 
forces have profited so monstrously. The age of negation, 
of atheism and positivism is from this view quite indis- 


pensable for man's liberation from sheer ignorance. It 
is only when you have come out of this, this abject sub- 
mission to the evil forces of the Vital that you can rise to 
truly spiritual heights and then become their collaborators 
and right instruments for the forces of the Truth and 
Consciousness and Power. The superstitions of the 
lower levels you must leave far behind to rise high. 


ALL I can do is to send you the Force that if received 
would help you to change your condition; it is what I 
have always done. But it cannot act effectively or at 
least not at once if the doors are shut against it. 

The outward touch is helpful; but the inward is still 
more helpful when one is accustomed to receive it with a 
certain concreteness and the outward touch is not 
always fully possible, while the inward can be there 

all the time. 


Certainly, my force is not limited to the Ashram and 
its conditions. As you know it is being largely used for 
helping the right development of the war and of change 
in the human world. It is also used for individual purposes 
outside the scope of the Ashram and the practice of Yoga; 
but that, of course, is silently done and mainly by a 


spiritual action. The Ashram, however, remains at 
the centre of the work and without the practice of Yoga 
the work would not exist and could not have any meaning 
or fruition. 

It is not very advisable to discuss either myself or the 
Ashram or spiritual things with hostile minds or un- 
believers. These discussions usually bring on the sadhak 
a stress of the opposing atmosphere and cannot be help- 
fill to his progress. Reserve is the best attitude; one need 
not be concerned to dispel their bad will or their 


The Mother or myself send a force. If there is no 
openness, the force may be thrown back or return (unless 
we put a great force which is not advisable to do) as 
from an obstruction or resistance; if there is some open- 
ness, the result may be partial or slow; if there is the 
full openness or receptivity, then the result may be 
immediate. Of course, there are things that cannot be 
removed all at once, being an old part of the nature, 
but with receptivity these also can be more effectively 
and rapidly dealt with. Some people are so open that 
even by writing they get free before the letter reaches us. 

The Yoga-force is always tangible and concrete in the 
way I have described and has tangible results. But it is 


invisible not like a blow given or the rush of a motor 
car knocking somebody down which the physical senses 
can at once perceive. How is the mere physical mind to 
know that it is there and working ? By its results ? but 
how can it know that the results were that of the Yogic 
force and not of something else ? One of the two things 
it must be. Either it must allow the consciousness to go 
inside, to become aware of inner things, to believe in the 
experience of the invisible and the supraphysical, and 
then by experience, by the opening of new capacities, 
it becomes conscious of these forces and can see, follow 
and use their workings just as the Scientist uses the unseen 
forces of Nature. 


If you have spiritual force, it can act on people thou- 
sands of miles away who do not know and never will 
know that you are acting on them or that they are being 
acted upon they only know that there is a force enabling 
them to do things and may very well suppose it is their 
own great energy and genius. 

Spiritual force has its own concreteness; it can take a 
form of which one is aware and can send it quite 
concretely on whatever object one chooses. 


I believe that all Yogins who have these powers do use 
them whenever they find that they are called on from 
within to do so. They may refrain if they think the use in 
a particular case is contrary to the Divine Will, or see 


that preventing one evil may be opening the door to worse 
or for any other valid reason, but not from any general 
prohibitory rule. What is forbidden to anyone with a 
strong spiritual sense is to be a miracle-monger, perform- 
ing extraordinary things for show, for gain, for fame, 
out of vanity or pride. It is forbidden to use powers 
from mere vital motives, to make an Asuric ostentation 
of them or to turn them into a support for arrogance, 
conceit, ambition or any other of the amiable weaknesses 
to which human nature is prone. It is because half-baked 
Yogins so often fall into these traps of the hostile forces 
that the use of Yogic powers is something discouraged 
as harmful to the user. 

I affirm again to you most strongly that this is the 
Mother's war. You should not think of it as a fight for 
certain nations against others or even for India; it is a 
struggle for an ideal that has to establish itself on earth 
in the life of humanity, for a Truth that has yet to realise 
itself fully and against a darkness and falsehood that are 
trying to overwhelm the earth and mankind in the 
immediate future. It is the forces behind the battle 
that have to be seen and not this or that superficial 


Even if I knew that the Allies would misuse their vic- 
tory or bungle the peace or partially at least spoil the 
opportunities open to the human world by that victory, 


I would still put my force behind them. At any rate 
things could not be one-hundredth part as bad as they 
would be under Hitler. The ways of the Lord would 
still be open and to keep them open is what matters. 


Yoga develops power, it develops it even when we 
do not desire or consciously aim at it; and power is always 
a double-edged weapon which can be used to hurt or 
destroy as well as to help and save. Be it also noted 
that all destruction is not evil. 


SADHANA has to be done in the body, it cannot be done 
by the soul without the body. When the body drops, 
the soul goes wandering in other worlds and finally it 
comes back to another life and another body. All the 
difficulties it had not solved meet it again in the new 
life. So what is the use of leaving the body ? 

Moreover, if one throws away the body wilfully, one 
suffers much in the other worlds and when one is born 
again, it is in worse, not in better conditions. The only 
sensible thing is to face the difficulties in this life and 
this body and conquer them. 


Suicide is an absurd solution; he is quite mistaken in 
thinking that it will give him peace. He will only carry 


his difficulties with him into a more miserable condition 
of existence beyond and bring them back to another life 
on earth. 

The Mother : 

There are men who say, "How unhappy I am in this 
body", and think of death as an escape. But after death 
you have the same vital surroundings and are in danger 
from the same forces that are the cause of your misery 
in this life. The dissolution of the body forces you out 
into the open spaces of the vital world. And you have 
no longer a defence; there is not the physical body any 
longer to rush back to for safety. 

It is here upon earth, in the body itself, that you must 
acquire a complete knowledge and learn to use a full 
and complete power. Only when you have done that will 
you be free to move about with entire security in all the 


SUPERMIND is between the Sachchidananda and the 
lower creation. Supermind alone contains the self- 
determining Truth of the Divine Consciousness and is 
necessary for Truth creation. One can of course realise 
Sachchidananda in relation to the mind, life and body also 


but then it is something stable, supporting by its 
presence the lower Prakriti, but not transforming it. The 
Supermind alone can transform the lower nature. 

All truths below the Supermind are either partial or 
relative or otherwise deficient and unable to transform 
the earthly life; they can only at most modify and influ- 
ence it. The Supermind is the vast Truth-consciousness 
of which the ancient seekers spoke; there have been 
glimpses of it till now, sometimes an indirect influence 
or pressure, but it has not been brought down into the 
consciousness of the earth and fixed there. To so bring 
it down is the aim of our Yoga. 


The Vedic Rishis never attained to the Supermind for 
the earth or perhaps did not even make the attempt. 
They tried to rise individually to the Supramental plane,, 
but they did not bring it down and make it a permanent 
part of the earth-consciousness. 


Our Yoga is a double movement of ascent and descent; 
one rises to higher and higher levels of consciousness^ 
but at the same time one brings down their power not only 
into mind and life, but in the end even into the body. 
And the highest of these levels, the one at which it aims 
is the Supermind. Only when that can be brought down 
is a divine transformation possible in the earth- 


The Indian systems did not distinguish between two 
quite different powers and levels of consciousness, one 
which we can call Overmind and the other the true 
Supermind or Divine Gnosis. That is the reason why 
they got confused about Maya, and took it for the supreme 
creative power. In so stopping short at what was still 
a half-light they lost the secret of transformation, and 
concluded that the one thing to do was to get beyond it 
into some immovable and inactive silence of the Supreme. 

Overmind stands at the top of the lower hemisphere, 
and you have to pass through and beyond Overmind, 
if you would reach Supermind, while still above and 
beyond Supermind are the worlds of Sachchidananda. 

But the last conversion is the supramental, for once 
there once the nature is supramentalised, we are -beyond 
the Ignorance and conversion of consciousness is no 
longer needed, though a farther divine progression, even 
an infinite development is still possible. 

In the Supramental consciousness there are no prob- 
lems the problem is created by the division set up by 
the Mind. The Supramental sees the Truth as a single 
whole and everything falls into its place in that whole. 



Our aim is to bring the secret forces out and unwalled 
into the open, so that instead of getting some shadows 
or lightnings of themselves out through the veil or being 
wholly obstructed, they may pour down and flow in 


One cannot get into the true Supermind unless one 
has first objectivised the overmind truth in life, speech, 
action, external knowledge and not only experienced it 
in meditation and inner experience. 

It is quite impossible for the Supramental to take up 
the body before there has been the full supramental 
change in the mind and vital. Some people always expect 
some kind of miracle they do not understand that it 
is a concentrated evolution, swift but following the law 
f creation that has to take place. A miracle can be a 
moment's wonder. A change according to the Divine 
Law can alone endure. The effect of the Supramental 
descent will create greater possibilities of advancing 
quickly in the sadhana than now. 


The human physical is always full of dark, low and 
obscure forces. When the Supramental comes down 
fully into the material consciousness, it will create the 
right conditions there. The oneness will be created, the 
constant presence and sense of contact will be felt in the 


misery remains lamentably the same. It will always be 
so, as long as man remains what he is, blind and igno- 
rant, closed to all spiritual reality. A transformation, 
an illumination of the human consciousness alone can 
bring about a real amelioration in the condition of huma- 
nity. Thus even from the standpoint of human life, it 
follows logically that the first duty of man is to seek and 
possess the divine consciousness. 

In the integral Yoga, the integral life down even to the 
smallest detail has to be transformed, to be divinised. 


THERE is a truth in Ahimsa, there is a truth in destruc- 
tion also. I do not teach that you should go on killing 
everybody every day as a spiritual dharma. I say that 
destruction can be done when it is part of the divine 
work commanded by the Divine. Non-violence is better 
than violence as a rule, and still sometimes violence may 
be the right thing. I consider dharma as relative; unity 
with the Divine and action from the Divine Will, the 
highest way. 

Destruction in itself is neither good nor evil. It is a 
fact of Nature, a necessity in the play of forces, as things 
are in this world. 


But the Gita, which strongly insists on a perfect and 
absolute samata, goes on to say, "Fight, destroy the 
adversary, conquer". If there is no kind of general action 
wanted, no loyalty to Truth as against Falsehood except 
for one's personal sadhana, no will for the Truth to 
conquer, then the samata of indifference will suffice. 
But here there is a work to be done, a Truth to be estab- 
lished against which immense forces are ranged, invisible 
forces which can use visible things and persons and 
actions for their instruments. If one is among the dis- 
ciples, the seeker of this Truth, one has to take sides for 
the Truth, to stand against the forces that attack it and 
seek to stifle it. It is personal and egoistic feeling that 
has to be thrown away, hatred and vital ill-will have to 
be rejected. It is a principle of action that has to be 
seen in its right light and proportions. 

Section Three 


OUR artificial and exterior way of seeing and under- 
standing is, if it may be so said, foreign to Thee, opposed 

to Thy nature. 


All my thoughts go towards Thee, all my acts are 
consecrated to Thee; Thy Presence is for me an absolute, 
immutable, invariable fact, and Thy Peace dwells con- 
stantly in my heart. Yet I know that this state of union 
is poor and precarious compared with that which it 
will become possible for me to realise tomorrow, and 
I am as yet far, no doubt very far, from that identifica- 
tion in which I shall totally lose the notion of the "I". 

The daily activity is the anvil on which all the elements 
must pass and re-pass in order to be purified, refined, 
made supple and ripe for the illumination which con- 
templation gives to them. Therefore are pride and 
satisfaction with oneself the worst of all obstacles. 


So long as one element of the being, one movement of 
the thought is still subjected to outside influences, not 
solely under Thine, it cannot be said that the true Union 
is realised. 


In Peace and Silence the Eternal manifests : allow 
nothing to disturb you and the Eternal will manifest; 
have perfect equality in face of all and the Eternal will 
be there. We should not put too much intensity, too 
much effort into our seeking for Thee; the effort and 
intensity become a veil in front of Thee : we must not 
desire to see Thee, for that is still a mental agitation which 
obscures Thy Eternal Presence; it is in the most complete 
Peace, Serenity and Equality that all is Thou even as 
Thou art all. No haste, no inquietude, no tension. 
And that is better than -all the meditations in the world. 

Like a flame that burns in silence, like a perfume that 
rises straight upward without wavering, my love goes to 
Thee; and like the child who does not reason and has no 
care, I trust myself to Thee that Thy Will may be done. 


To abide always in Thee is the one thing that matters, 
always and ever more and more in Thee, beyond illu- 
sions and the deceptions of the senses, but living Thee 
alone in the act whatever it may be; then the illusion 
is dispelled, the falsehoods of the senses vanish, the 
bond of consequences is broken, all is transformed into 
a manifestation of the glory of Thy Eternal Presence. 


The power of the vital should be mistrusted, it is a 
tempter on the path of the work, and there is always 


a risk of falling into its trap, for it gives you the taste 
of immediate results. Very soon it deflects all our action 
from the right course and introduces a seed of illusion 
and death into what we do. 

To be constantly and integrally at one with Thee is to 
have the assurance that we shall overcome every obstacle 
and triumph over all difficulties, both within and without. 

Even he who might have arrived at perfect contempla- 
tion in silence and solitude, could only have done so by 
extracting himself from his body, by making an abstrac- 
tion of himself; and thus the substance of which the 
body is constituted would remain as impure, as imperfect 
as before, since he would have abandoned it to itself; 
by a misguided mysticism, by the attraction of supra- 
physical splendours, by the egoistic desire of being 
united with Thee for his personal satisfaction, he would 
have turned his back upon the reason of his earthly exis- 
tence, he would have refused cowardlike to accomplish 
his mission to redeem and purify Matter. To know that 
a part of our being is perfectly pure, to commune with 
that purity, to be identified with it, can be useful only if 
we subsequently utilise this knowledge for hastening the 
earthly transfiguration, for accomplishing Thy sublime 


Be more supple, more confident. The only thing 
thou hast to do is not to let thyself be troubled by any- 
thing. To torment oneself about doing good brings 
about as bad results as bad will. It is in the calm of 
deep waters that lies the sole possibility of True Service. 


All is Thine, O Lord, it is Thou who placest everything 
at our disposal; but how great is our blindness when we 
imagine that we can be the owners of anything ! 


Those who follow the path of the intellect can have a 
conception very high and very true; they can conceive 
the true life, the life one with Thee, but they do not 
know it; they have no inner experience of that life and 
they are unaware of any contact with Thee. These, who 
have an intellectual knowledge -and who have shut them- 
selves up for action in a construction which appears to 
them the best, are the most difficult of all to convert; 
one finds it harder to awaken in them the consciousness 
of the Divine than in any other being of good-will. 


We must at each moment shake off the past like falling 
dust, so that it may not soil the virgin path which, also 
at each moment, opens before us. 


It is in oneself that there are all the obstacles, it is in 
oneself that there are all the difficulties, it is in oneself 


that there is all the darkness and ignorance.... The one 
thing important is to know and obey Thy law with 
love and joy. 


We must not run away from suffering, we must not 
love and cultivate it either, we must learn how to go 
down deep enough in it to make it a lever which will 
have the power to force open the doors of the eternal con- 
sciousness and enter into the serenity of Thy unvarying 


What do the outer circumstances matter ? They appear 
to me every day more vain and more illusory, and I 
take less and less interest in what will outwardly happen 
to us; but I am more and more intensely interested in 
the only thing which appears to me important : to know 
Thee better in order to serve Thee better. 


O Lord, give us the capacity to do the work without 
being attached to it, and to develop the powers of indi- 
vidual manifestation without living in the illusion of the 


Certainly, it is easier to suppress than to organise; blit 
a harmonious order is a realisation far superior to 


Terrestrial realisations easily assume a great importance 
in our eyes, for they are proportioned to our external 
being, to this limited form which makes of us men. 
But what is a terrestrial realisation compared with Thee, 
in front of Thee ? However perfect, however complete, 
however divine itmay be, it isonly an indiscernible moment 
in Thy eternity; and the results obtained by it, however 
powerful, however marvellous they may be, are but an 
imperceptible atom in the infinite advance towards 
Thee. It is this that Thy workers should never forget, 
otherwise they will become unfit to serve Th<*e. 

O Divine Master, let Thy light fall upon this chaos 
and a new world emerge from it. What is now preparing 
accomplish and let a new humanity be born which will 
be the perfect expression of Thy new sublime Law. 

Lord, may Thy will be done, may Thy work be accom- 
plished. Fortify our devotion, increase our surrender 
and enlighten us on the path. We establish Thee as the 
supreme Master within us so that Thou mayst become 
the Supreme Master of the whole earth. 

O Lord, if my understanding is limited, widen it; if 
my knowledge is obscure, enlighten it; if my heart is 
empty of ardour, set it aflame; if my love is insignificant, 


make it intense; if my feelings are ignorant and egoistic, 
give them the full consciousness in the Truth. 

At every moment we must know how to lose everything 
in order to gain everything, to shed the past as a dead 
body and be reborn into a greater plenitude. 

But when I turn my look towards the earth, I see that 
man's field of action, however large it may be, is always 
terribly restricted. A man, who, in his mind and even 
in his vital being is vast like the universe, or at least like 
the earth, as soon as he begins to act, is shut up within 
the narrow limits of a material action, very bounded in 
its field and results. 

There is a Power which no government can command, 
a Happiness which no earthly success can give, a Light 
which no wisdom can possess, a Knowledge which no 
philosophy, no science can acquire, a Beatitude of which 
no satisfaction of desire can give the enjoyment, a thirst 
for Love which no human relation can quench, a Peace 
which can be found nowhere, not even in death. 

It is the Power, the Happiness, the Light, the Know- 
ledge, the Beatitude, the Love and the Peace which 
come to us from the Divine Grace. 


The heavens have been definitively conquered, and 
nothing and nobody has the power to take them from 
me. But the conquest of the earth has yet to be made.... 

O MY LORD, my sweet Master, for the accomplish- 
ment of Thy work I have sunk down into the unfa- 
thomable depths of Matter, I have touched with my 
finger the horror of the falsehood and the inconscience> 
I have reached the seat of oblivion and a supreme obs- 
curity ! But in my heart was the Remembrance, from 
my heart there leaped the call which could arrive to 
Thee : "Lord, Lord, everywhere Thy enemies are 
triumphant; falsehood is the monarch of the world; 
life without Thee is death, a perpetual hell; doubt has 
usurped the place of Hope and revolt has pushed out 
submission; Faith is spent, Gratitude is not born; blind 
passions and murderous instincts and a guilty weakness 
have covered and stifled Thy sweet law of love. Lord, 
wilt Thou permit Thy enemies to prevail, falsehood 
and ugliness and suffering to triumph ? Lord, give the 
command to conquer and victory will be there. I 
know we are unworthy, I know the world is not yet 
ready. But I cry to Thee with an absolute faith in Thy 
Grace and I know that Thy Grace will save us." 

Thus, my prayer rushed up towards Thee : and, 
from the depths of the abyss, I beheld Thee in Thy 


radiant splendour; Thou didst appear and Thou saidst 
to me : "Lose not courage, be firm, be confident, 



HE who chooses the Infinite has been chosen by the 

For the Sadhaka of the integral Yoga it is necessary 
to remember that no written Shastra, however greatest 
authority or however large its spirit, can be more than a 
partial expression of the eternal knowledge. He will use, 
but never bind himself even by the greatest Scripture. 
An integral and synthetic Yoga needs especially not to 
be bound by any written or traditional Shastra; for while 
it embraces the knowledge received from the past, it seeks 
to organise it anew for the present and the future.... 

By this Yoga we not only seek the Infinite, but we call 
upon the Infinite to unfold himself in human life..., 

The development of the experience in its rapidity, its 
amplitude, the intensity and power of its results, depends 
primarily, in the beginning of the path and long after,, 
on the aspiration and personal effort of the sadhaka. 
The first determining element of the siddhi is, therefore, 
the intensity of the turning, the force which directs the 
soul inward. The power of aspiration of the heart,. 


the force of the will, the concentration of the mind, the 
perseverance and determination of the applied energy 
are the measure of that intensity.... 

So long as the contact with the Divine is not in some 
considerable degree established, so long as there is not 
some measure of sustained identity, the element of the 
personal effort must normally predominate.... 

Man demands miracles that he may have faith; he 
wishes to be dazzled in order that he may see. And this 
impatience, this ignorance may turn into a great danger 
and disaster if, in our revolt against the divine leading, 
we call in another distorting Force more satisfying to our 
impulses and desires and ask it to guide us and give it 
the Divine Name. 

The spiritual progress of most human beings demands 
an extraneous support, an object of faith outside us. 
It needs an external image of God; or it needs a human 
representative, Incarnation, Prophet or Guru; or it 
demands both and receives them. For according to the 
need of the human soul the Divine manifests himself 
as deity, 'as human divine or in simple humanity using 
that thick disguise, which so successfully conceals the 
Godhead, for a means of transmission of his guidance.... 

All Yoga is in its nature a new birth; it is a birth out of 
the ordinary, the mentalised material life of man into a 
higher spiritual consciousness and a greater and diviner 
being. No Yoga can be successfully undertaken and 
followed unless there is a strong awakening to the neces- 
sity of that larger spiritual existence.... 


The mere idea or intellectual seeking of something 
higher beyond, however strongly grasped by the mind's 
interest, is ineffective unless it is seized on by the heart 
as the one thing desirable and by the will as the one thing 
to be done. For truth of the Spirit has not to be merely 
thought but to be lived, and to live it demands a unified 
single-mindedness of the being; so great a change as is 
contemplated by the Yoga is not to be effected by a divided 
will or by a small portion of the energy or by a hesitating 
mind. He who seeks the Divine must consecrate himself 
to God and to God only.... 

But for the sadhaka of the integral Yoga, in accepting 
life, he has to bear not only his own burden, but a great 
part of the world's burden too along with it, as a conti- 
nuation of his own sufficiently heavy load. Therefore 
his Yoga has much more of the nature of a battle than 
others'; but this is not only an individual battle, it is a 
collective war waged over a considerable country. He has 
not only to conquer in himself the forces of egoistic 
falsehood and disorder, but to conquer them as repre- 
sentatives of the same adverse and inexhaustible forces 
in the world.... 

The transformation of our superficial, narrow and 
fragmentary human way of thinking, seeing, feeling and 
being into a deep and wide spiritual consciousness and an 
integrated inner and outer existence and of our ordinary 
human living into the divine way of life must be its 
central purpose. The means towards this supreme end 
is a self-giving of all our nature to the Divine.... 


The life of the human creature, as it is ordinarily lived, 
is composed of a half-fixed, half fluid mass of very im- 
perfectly ruled thoughts, perceptions, sensations, emo- 
tions, desires, enjoyments, acts mostly customary and 
self-repeating, in part only dynamic and self-developing, 
but all centred around a superficial ego. The sum of 
movement of these activities eventuates in an internal 
growth which is partly visible and operative in this life, 
partly a seed of progress in lives hereafter. This growth 
of the conscious being, an expansion, an increasing self- 
expression, a more and more harmonised development 
of his constituent members is the whole meaning and 
all the pith of human existence. It is for this meaningful 
development of consciousness by thought, will, emotion, 
desire, action and experience, leading in the end to a 
supreme divine self-discovery, that Man, the mental 
being, has entered into the material body. The aim set be- 
fore our Yoga is nothing less than to hasten this supreme 
object of our existence here. It is this new birth that 
we make our aim : a growth into a divine consciousness 
is the whole meaning of our Yoga, an integral conversion 
to divinity not only of the soul but of all the parts of our 


The Gita at its cryptic close may seem by its silence 
to stop short of that solution for which we are seeking; 
it pauses at the borders of the highest spiritual mind and 
does not cross them into the splendours of the supra- 
mental Light.... 

The true essence of sacrifice is not self-immolation, 


it is self-giving; its object not self-effacement, but self- 
fulfilment; its method not self-mortification, but a greater 
life, not self-mutilation, but a transformation of our 
natural human parts into divine members, not self- 
torture, but a passage from a lesser satisfaction to a greater 

To the soul that wholly gives itself to him, God also 
gives himself altogether. Only the one who offers his 
whole nature, finds the Self. Only the one who can give 
everything, enjoys the Divine All everywhere. Only a 
supreme self-abandonment attains to the Supreme. 
Only the sublimation by sacrifice of all that we are, 
can enable us to embody the Highest and live here 
in the immanent consciousness of the transcendent 

The practice of this Yoga of sacrifice compels us to 
renounce all the inner supports of egoism, casting them 
out of our m'nd and will and actions, and to eliminate 
its seed, its presence, its influence out of our nature. 
All must be done for the Divine; all must be directed to- 
wards the Divine. Nothing must be attempted for our- 
selves as a separate existence; nothing done for others, 
whether neighbours, friends, family, country or mankind 
or other creatures merely because they are connected 
with our personal life and thought and sentiment or 
because the ego takes a preferential interest in their 


This pilgrimage of ascension and this descent for the 
labour of transformation must be inevitably a battle, a 


long war with ourselves and with opposing forces around 
us which, while it lasts, may well seem interminable. 
For all our old obscure and ignorant nature will contend 
repeatedly and obstinately with the transforming In- 
fluence, supported in its lagging unwillingness or its 
stark resistance by most of the established forces of 
environing universal Nature; the powers and princi- 
palities and the ruling beings of the Ignorance will not 
easily give up their empire.... 

It is for this that a surrender and submission to That 
which is beyond us enabling the full and free working 
of its Power is indispensable. As that self-giving pro- 
gresses, the work of the sacrifice becomes easier and more 
powerful and the prevention of the opposing Forces loses 
much of its strength, impulsion and substance.... 

The extreme solution insisted on by the world-shun- 
ning ascetic or the inward-turned ecstatical and self- 
oblivious mystic is evidently foreign to the purpose of 
an integral Yoga; for if we are to realise the Divine in the 
world, it cannot be done by leaving aside the world- 
action and action itself altogether. The spiritualisation 
of both the inward being and the outward life and not 
a compromise between life and the spirit is the goal of 
which we are the seekers.... 

The guiding law of spiritual experience can only come 
by an opening of human consciousness to the Divine 
Consciousness; there must be the power to receive 
in us the working and command and dynamic presence 
of the Divine Shakti and surrender ourselves to her 


control; it is that surrender and that control which bring 
the guidance. . . . 

The integral Yoga, refusing to rely upon the fragile 
stuff of mental and moral ideals, puts its whole emphasis 
in this field on three central dynamic processes the 
development of the true soul or psychic being to take the 
place of the false soul of desire, the sublimation of human 
into divine love, the elevation of consciousness from its 
mental to its spiritual and supramental plane by whose 
power alone both the soul and the life-force can be utterly 
delivered from the veils and prevarications of the 

This physical mind of inertia of the ignorant man 
believes in no divinity other than its small earth-gods; 
it aspires perhaps to a greater comfort, order, pleasure, 
but asks for no uplifting and spiritual deliverance. A 
principle of dark and dull inertia is at its base; all are 
tied down by the body and its needs and desires to a 
trivial mind, petty desires and emotions, an insignificant 
repetition of small worthless functionings, needs, cares, 
occupations, pains, pleasures that lead to nothing beyond 
themselves and bear the stamp of an ignorance that 
knows not its own why and whither.... 

Life is indispensable to the completeness of the crea- 
tive spiritual realisation, but life released, transformed, 
uplifted, not the ordinary mentalised human-animal 
life, nor the demoniac or Titanic, not even the 
divine and the undivine mixed together. If once our 
consciousness could reach the heights of a supra- 



mental Nature, then indeed these disabilities would 

The integral Yoga cannot reject the works of Life and 
be satisfied with an inward experience only; it has to go 
inward in order to change the outward, making the 
Life-Force a part and a working of a Yoga-Energy which 
is in touch with the Divine and divine in its guidance.... 

The soul of desire is a separative soul of ego and all 
its instincts are for a separative self-affirmation. It is 
when there is this death of desire and this calm equal 
wideness in the consciousness everywhere, that the true 
vital being within us comes out from the veil and reveals 
its own calm, intense and potent presence.... 

A call of the veiled psychic element oppressed by the 
mass of the outer ignorance and crying for deliverance, 
a stress of eager meditation and seeking for knowledge, 
a longing of the heart, a passionate will ignorant yet but 
sincere may break the lid that shuts off the Higher from 
the Lower Nature and open the floodgates.... 

Whoever clings to the desires and weaknesses of the 
flesh, the cravings and passions of the vital in its tur- 
bulent ignorance, the dictates of his personal mind un- 
silenced and unillumined by a greater knowledge, cannot 
find the true inner law and is heaping obstacles in the way 
of the divine fulfilment. Whoever is able to detect and 
renounce those obscuring agencies and to discern and 
follow the true Guide within and without will discover 
the spiritual law and reach the goal of the yoga.... 

The good is all that helps the individual and the world 


towards their divine fullness, and evil is all that retards 
or breaks up that increasing perfection.... 

To those who can act only on a rigid standard, to those 
who can feel only the human and not the divine values, 
this truth may seem to be a dangerous concession which 
is likely to destroy the very foundation of morality, 
confuse all conduct and establish only chaos.... 

The true business of man upon earth is to express in 
the type of humanity a growing image of the Divine; 
whe her knowingly or unknowingly, it is to this end that 
Nature is working in him under the thick veil of her 
inner and outer processes. But the material or animal 
man is ignorant of the inner aim of life; he knows only 
its needs and its desires and he has necessarily no other 
guide to what is required of him than his own perception 
of need and his own stirrings and pointings of desire.... 

Whoever sincerely enters the path of works, must 
leave behind him the stage in which need and desire are 
the first law of our acts. For whatever desires still trouble 
his being, he must, if he accepts the high aim of Yoga, 
put them away from him into the hands of the Lord 
within us. The supreme Power will deal with them for 
the good of the sadhaka and for the good of all..,. 

The total surrender, then, of all our actions to a sup- 
reme and universal Will, an unconditioned and stan- 
dardless surrender of all works to the government of 
something eternal within us which will replace the 
ordinary working of the ego-nature, is the way and end 
of Karmayoga.... 


An entire self-consecration, a complete equality, an 
unsparing effacement of the ego, a transforming deli- 
verance of the nature from its ignorant modes of action 
are the steps by which the surrender of all the being 
and nature to the Divine Will can be prepared and 
achieved, a self-giving true, total and without 

So long as we work with attachment to the result, the 
sacrifice is offered not to the Divine, but to our ego. We 
may think otherwise, but we are deceiving ourselves; we 
are making our idea of the Divine, our sense of duty, our 
feeling for our fellow-creatures, our idea of what is good 
for the world or others, even our obedience to the Master 
a ma$k for our egoistic satisfactions and preferences and a 
specious shield against the demand made on us to root all 
desire out of our natures.... 

At this stage of the Yoga and even throughout the 
Yoga this form of desire, this figure of the ego is the 
enemy against whom we have to be always on our guard 
with an unsleeping vigilance.... 

It is still the "I" that chooses and determines, it is 
still the "I" that undertakes the responsibility and feels 
the demerit or tho merit. An entire removal of this 
separative ego-sense is an essential aim of our Yoga. 
The sadhaka has not only to think and know but 
to see and feel concretely and intensely even in the mo- 
ment of the working and in its initiation and whole 
process that his works are not his at all, but are coming 
through him from the Supreme Existence. He must 


be always aware of a Force, a Presence, a Will that acts 
through his individual nature.... 

A great sincerity is asked for and has to be imposed not 
only on the conscious mind but still more on the subli- 
minal part of us which is full of hidden movements. 
For there is there, especially in our subliminal vital 
nature, an incorrigible charlatan and actor. The sadhaka 
must first have advanced far in the elimination of desire 
and in the firm equality of his soul towards all workings 
and all happenings before he can utterly lay down the 
burden of his works on the Divine. At every moment 
he must proceed with a vigilant eye upon the deceits 
of the ego and the ambushes of the misleading Powers 
of Darkness. Wherever desire and ego harbour, passion 
and disturbance harbour with them and share their life.... 

The Master of the work does not reveal himself at 
once to the seeker. Always it is his Power that acts 
behind the veil, but it is manifest only when we re- 
nounce the egoism of the worker, and its direct move- 
ment increases in proportion as that renunciation 
becomes more and more concrete. Only when our sur- 
render to his divine Shakti is absolute, shall we have 
the right to live in his absolute presence.... 

There must, therefore, be stages and gradations in our 
approach to this perfection, as there are in the progress 
towards all other perfection on any plane of Nature.... 

In all Yogas the first requisites are faith and patience. 
And in the long and difficult integral Yoga there must be 
an integral faith and an unshakable patience.... 


The Master of our works respects our nature even 
when he is transforming it ; he works always through 
the nature and not by any arbitrary caprice.... 

The rules which the intellect of men lays down cannot 
apply to the liberated soul, by the external criteria 
and tests which their mental association and pre judgments 
prescribe, such a one cannot be judged ; he is outside 
the narrow jurisdiction of these fallible tribunals. He is 
not governed by the judgments of men or the laws laid 
down by the ignorant; he obeys an inner voice and is 
moved by an unseen Power.... 

To participate in the divine work, to live for God in 
the world will be the rule of the Karmayogin ; to live 
for God in the world and therefore so to act that the 
Divine may more and more manifest himself and the 
world go forward by whatever way of its obscure 
pilgrimage and move nearer to the divine ideal.... 


A free heart is a heart delivered from the gusts and 
storms of the affections and the passions; the assailing 
touch of grief, wrath, hatred, fear, inequality of love, 
trouble of joy, pain of sorrow fall away from the equal 
heart, and leave it a thing large, calm, equal, luminous, 



To be self-ruler is not possible for him if he is subject 
to the attacks of the lower nature, to the turbulence of 
grief and joy, to the violent touches of pleasure and pain, 


to the tumult of his emotions and passions, to the bon- 
dage of his personal likings and dislikings, to the strong 
chains of desire and attachment, to the narrowness 
of a personal and emotionally preferential judgment 
and opinion, to all the hundred touches of his egoism 
and its pursuing stamp on his thought, feeling and 
action. All these things are the slavery to the lower self 
which the greater "I" in man must put under his feet 
if he is to be king of his own nature. To surmount them 
is the condition of self-rule, but of that surmounting 
again equality is the condition and the essence of the 


OUR endeavour has been to discover what is the reality 
and significance of our existence as conscious beings in 
the material universe and in what direction and how far 
that significance once discovered leads us, to what human 
or divine future.... 

But consciousness as it is, life as it is cannot be the 
whole secret ; for both are very clearly something un- 
finished and still in process. In us consciousness is 
Mind and our mind is ignorant and imperfect, an inter- 
mediate power that has grown and is still growing to- 
wards something beyond itself.... Before our thinking, 
reasoning, reflecting mind there was a consciousness 
unthinking but living and sentient, and before that there 


was the subconscious and the unconscious ; after us or 
in our yet unevolved selves there is likely to be waiting 
a greater consciousness, self-luminous, not dependent 
on constructive thought : our imperfect and ignorant 
thought-mind is certainly not the last word of conscious- 
ness, its ultimate possibility.... Its destiny must be to 
evolve into its own perfection which is its true nature.... 
The destiny of evolving consciousness must be, then, 
to become perfect in its awareness, entirely aware of 
self and all-aware.... It is this to which we have given 
the name of Supermind or Gnosis.... 

If consciousness is the central secret, life is the out- 
ward indication, the effective power of being in Matter; 
for it is that which liberates consciousness and gives it 
its form or embodiment of force and its effectuation 
in material act.... Man, the mental being, has an imperfect 
life because mind is not the first and highest power of 
consciousness of the Being; even if mind were perfected, 
there would be still something yet to be realised, not yet 
manifested. For what is involved and emergent is not a 
Mind, but a Spirit, and mind is not the native dynamism 
of consciousness of the Spirit; supermind, the light of 
gnosis, is its native dynamism. If then life has to become 
a manifestation of the Spirit, it is the manifestation of 
a spiritual being in us and the divine life of a perfected 
consciousness in a supramental or gnostic power of 
spiritual being that must be the secret burden and inten- 
tion of evolutionary Nature.... 

As the mind and life become illumined with the light 


of the spirit, they put on or reflect something of the 
divinity, the secret greater Reality.... But, for the full 
and perfect fulfilment of the evolutionary urge, this illu- 
mination and change must take up 'and re-create the 
whole being, mind, life and body... it must take form 
not only in the life of the individual but as a collective 
life of gnostic beings established as a highest power and 
form of the becoming of the Spirit in the earth-nature.... 
There can undoubtedly be a spiritual life within, a king- 
dom of heaven within us which is not dependent on 
any outer manifestation or instrumentation or formula 
of external being. The inner life has a supreme spiritual 
importance and the outer has a value only in so far as it 
is expressive of the inner status.... 

In our present life of Nature, in our externalised 
surface existence, it is the world that sesms to create 
us; but in the turn to the spiritual life it is we who must 
create ourselves and our world. In this new formula of 
creation, the inner life becomes of the first importance 
and the rest can be only its expression and outcome.... 

In the growth into a divine life the spirit must be our 
first preoccupation; until we have revealed and evolved it 
in our self out of its mental, vital, physical wrappings and 
disguises, extricated it with patience from our own 
body, as the Upanishad puts it, until we have built up in 
ourselves an inner life of the spirit, it is obvious that 
no outer divine living can become possible.... A perfected 
human world cannot be created by men or composed 
of men who are themselves imperfect.... 


This then is the first necessity that the individual, 
each individual, shall discover the spirit, the divine 
reality within him and express that in all his being and 
living. A divine life must be first and foremost an inner 
life; for since the outward must be the expression of 
what is within, there can be no divinity in the outer 
existence if there is not the divinisation of the inner 
being.... To be aware wholly and integrally of oneself and 
of all the truth of one's being is the necessary condition 
of true possession of existence. This ^elf-awareness is 
what is meant by spiritual knowledge.... 

To become complete in being, in consciousness of 
being, in force of being, in delight of being and to live 
in this integrated completeness is the divine living.... 
All being is one and to be fully is to be all that is. To be 
in the being of all and to include all in one's being, to 
be conscious of the consciousness of all, to be integrated 
in force with the universal force, to carry all action and 
experience in oneself and feel it as one's own action 
and experience, to feel all selves as one's own self, to 
feel all delight of being as one's own delight of being 
is a necessary condition of the integral divine 

But thus to be universally in the fullness and freedom 
of one's universality, one must be also transcendentally. 
The spiritual fullness of the being is eternity; if one has 
not the consciousness of timeless eternal being, if one is 
dependent on body or embodied mind or embodied 
life, or dependent on this world or that world or on this 


condition of being or that condition of being, that is 
not the reality of self, not the fullness of our spiritual 
existence. To live only as a self of body or be only by the 
body is to be an ephemeral creature, subject to death 
and desire and pain and suffering and decay and deca- 
dence. To transcend, to exceed consciousness of body, 
not to be held in the body or by the body, to hold the 
body only as an instrument, a minor outward formation 
of self, is a first condition of divine living.... 

He must enter into the supreme divine Reality, feel 
his oneness with it, live in it, be its self-creation : all 
his mind, life, physicality must be converted into terms 
of its Supernature.... 

These things are impossible without an inward living ; 
they cannot be reached by remaining in an external 
consciousness turned always outwards, active only or 
mainly on and from the surface. The individual being 
has to find himself, his true existence ; he can only do 
this by going inward, by living within and from within : 
for the external or outer consciousness or life separated 
from the inner spirit is the field of the Ignorance.... 

This movement of going inward and living inward is 
a difficult task to lay upon the normal consciousness of 
the human being; yet there is no other way of self- 

But to those into whose composition there has entered 
the power of a more inner living, the movement of 
going within and living within brings not a darkness or 
dull emptiness but an enlargement, a rush of new ex- 


perience, a greater vision, a larger capacity, an extended 
life infinitely more real and various than the first petti- 
ness of the life constructed for itself by our normal 
physical humanity, a joy of being which is larger and 
richer than any delight in existence that the outer vital 
man or the surface mental man can gain by their dynamic 
vital force and activity or subtlety and expansion of the 
mental existence. A silence, an entry into a wide or 
even immense or infinite emptiness is part of the inner 
spiritual experience.... it is the passage not into non- 
existence but to a greater existence.... 

Our utmost universalisation on the surface is a poor 
and limping endeavour, it is a construction, a make- 
believe and not the real thing : for in our surface con- 
sciousness we are bound to separation of consciousness 
from others and wear the fetters of the ego. There 
our very selflessness becomes more often than not a 
subtle form of selfishness or turns into a larger affirmation 
of our ego ; content with our pose of altruism, we do not 
see that it is a veil for the imposition of our individual 
self, our ideas, our mental and vital personality, our 
need of ego-enlargement upon the others whom we take 
up into our expanded orbit.... 

...The gnostic being will act, not out of a surface 
sentiment of love and sympathy or any similar feeling, but 
out of this close mutual consciousness, this intimate 
oneness. All his action in the world will be enlightened 
by a truth of vision of what has to be done, a sense of the 
will of the Divine Reality in him which is also the Divine 


Reality in others, and it will be done for the Divine in 
all, for the effectuation of the truth of purpose o the 
All as seen in the light of the highest Consciousness and 
in the way and by the steps through which it must be 
effectuated in the power of the Supernature.... There 
is no separative ego in him to initiate anything ; it is the 
Transcendent and Universal that moves out through his 
universalised individuality into the action of the uni- 
verse. As he does not live for a separate ego, so too he 
does not live for the purpose of any collective ego; he 
lives in and for the Divine in himself, in and for the 
Divine in the collectivity, in and for the Divine in all 
beings. This universality in action, organised by the 
all-seeing Will in the sense of the realised oneness of 
all, is the law of his divine living.... This calls for the 
appearance not only of isolated evolved individuals 
acting in the unevolved mass, but of many gnostic indi- 
viduals forming a new kind of beings and a new common 
life superior to the present individual and common 

All will be united by the evolution of the Truth- 
consciousness in them; in the changed way of being 
which this consciousness would bring about in them, 
they will feel themselves to be embodiments of a single 
self, souls of a single Reality.... 

Unity is the basis of the gnostic consciousness, mutu- 
ality the natural result of its direct awareness of oneness 
in diversity, harmony the inevitable power of the working 
of its force. Unity, mutuality and harmony must there- 


fore be the inescapable law of a common or collective 
gnostic life.... 

An evolution of innate and latent but as yet unevolved 
powers of consciousness is not considered admissible 
by the modern mind, because these exceed our present 
formulation of Nature and, to our ignorant preconceptions 
founded on a limited experience, they seem to belong to 
the supernatural, to the miraculous and occult ; for 
they surpass the known action of material Energy which is 
now ordinarily accepted as the sole cause and mode of 
things and the sole instrumentation of the World-Force.... 
But there would be nothing supernatural or miraculous 
in such an evolution, except in so far as it would be a 
supernature or superior nature to ours just as human 
nature is a supernature or superior nature to that of 
animal or plant or material objects.... 

What is lacking is a spiritual knowledge and spiritual 
power, a power over self, a power born of inner unifica- 
tion with others, a power over the surrounding or invading 
world-forces, a full-visioned and fully equipped power 
of effectuation of knowledge; it is these capacities missing 
or defective in us that belong to the very substance of 
gnostic being, for they are inherent in the light and 
dynamis of the gnostic nature.... 

Our nature is complex and we have to find a key to 
some perfect unity and fullness of its complexity. Its 
first evolutionary basis is the material life; Nature began 
with that and man also has to begin with it; he has first 
to affirm his material and vital existence. But if he stops 


there, there can be for him no evolution; his next and 
greater preoccupation must be to find himself as a mental 
being in a material life both individual and social as 
perfected as possible.... Beyond and above this preoccupa- 
tion, as soon as mind is sufficiently developed, there 
awakes in man the spiritual preoccupation, the discovery 
of a self and inmost truth of being and the release of man's 
mind and life into the truth of the Spirit, its perfection 
by the power of the Spirit, the solidarity, unity, mutuality 
of all beings in the Spirit.... 

As an element in the total complexity of human life, 
this stress on a perfected economic and material existence 
has its place in the whole : as a sole or predominant stress 
it is for humanity itself, for the evolution itself full of 
danger. The first danger is a resurgence of the old vital 
and material primitive barbarian in a civilised form; 
the means Science has put at our disposal eliminates the 
peril of the subversion and destruction of an effete civili- 
sation by stronger prihiitive peoples, but it is the resur- 
gence of the barbarian in ourselves, in civilised man, 
that is the peril, and this we see all around us. For that is 
bound to come if there is no high and strenuous mental 
and moral ideal controlling and uplifting the vital and 
physical man in us and no spiritual ideal liberating him 
from himself into his inner being.... 

At present mankind is undergoing an evolutionary 
crisis in which is concealed a choice of its destiny; for a 
stage has been reached in which the human mind has 
achieved in certain directions an enormous development 


while in others it stands arrested and bewildered and 
can no longer find its way.... Man has created a system 
of civilisation which has become too big for his limited 
mental capacity and understanding and his still more 
limited spiritual and moral capacity to utilise and manage, 
a too dangerous servant ;of his blundering ego and its 

A life of unity, mutuality and harmony born of a 
deeper and wider truth of our being is the only truth of 
life that can successfully replace the imperfect mental 
constructions of the past which were a combination of 
association and regulated conflict, an accommodation of 
egos and interests grouped or dovetailed into each other 
to form a society, a consolidation by common general 
life-motives, a unification by need and the pressure of 
struggle with outside forces.... 

A total spiritual direction given to the whole life and 
the whole nature can alone lift humanity beyond itself.... 
It is only the full emergence of the soul, the full descent 
of the native light and power of the Spirit and consequent 
replacement or transformation and uplifting of our 
insufficient mental and vital nature by a spiritual and 
supramental supernature that can effect this evolutionary 
miracle... what evolutionary Nature presses for, is an 
awakening to the knowledge of self, the discovery of 
self, the manifestation of the self and spirit within us and 
the release of its self-knowledge, its self-power, its native 
self-instrumentation. . . . 

What is necessary is that there should be a turn in hu- 


manity felt by some or many towards the vision of this 
change, a feeling of its imperative need, the sense of its 
possibility, the will to make it possible in themselves 
and to find the way..., The inner change can begin to take 
shape in a collective form only if the gnostic individual 
finds others who have the same kind of inner life as himself 
and can form with them a group with its own autonomous 
existence or else a separate community or order of beings 
with its own inner law of life. It is this need of a separate 
life with its own rule of living adapted to the inner power 
or motive force of the spiritual existence and creating 
for it its native atmosphere that has expressed itself 
in the past in the formation of the monastic life or in 
attempts of various kinds at a new separate collective 
living self-governed and other in its spiritual principle 
than the ordinary human life. The monastic life is in its 
nature an association of other-worldly seekers, men 
whose whole attempt is to find and realise in themselves 
the spiritual reality and who form their common exis- 
tence by rules of living which help them in that endea- 
vour. It is not usually an effort to create a new life- 
formation which will exceed the ordinary human society 
and create a new world-order. A religion may hold 
that eventual prospect before it or attempt some first 
approach to it, or a mental idealism may make the same 
endeavour. But these attempts have always been over- 
come by the persistent inconscience and ignorance of our 
human vital nature.... Either the endeavour fails by its 
own imperfection or it is invaded by the imperfection of 


the outside world and sinks from the shining height of 
its aspiration to something mixed and inferior on the 
ordinary human level. A common spiritual life meant 
to express the spiritual and not the mental, vital and phy- 
sical being must found and maintain itself on greater 
values than the mental, vital, physical values of the ordi- 
nary human society.... An entirely new consciousness in 
many individuals transforming their whole being, trans- 
forming their mental, vital and physical nature-self, 
is needed for the new life to appear; only such a trans- 
formation of the general mind, life, body nature can 
bring into being a new worth- while collective existence.... 
A general change from the old consciousness taking up 
the whole life into the spiritual principle would be the 
necessary first step; the preparation for this might be long 
and the transformation itself once begun proceed by 
stages.... At a certain stage it might be necessary to follow 
the agelong device of the separate community, but with 
a double purpose, first to provide a secure atmosphere, 
a place and life apart, in which the consciousness of the 
individual might concentrate on its evolution in surround- 
ings where all was turned and centred towards the one 
endeavour and, next, when things were ready, to formulate 
and develop the new life in those surroundings and this 
prepared spiritual atmosphere. It might be that, in such 
a concentration of effort, all the difficulties of the change 
would present themselves with a concentrated force; 
for each seeker, carrying in himself the possibilities but 
also the imperfections of a world that has to be trans- 


formed, would bring in not only his capacities but his 
difficulties and the oppositions of the old nature and, 
mixed together in the restricted circle of a small and 
close common life, these might assume a considerably 
enhanced force of obstruction which would tend to coun- 
terbalance the enhanced power and concentration of the 
forces making for the evolution. This is a difficulty that 
has broken in the past all the efforts of mental man to 
evolve something better and more true and harmonious 
than the ordinary mental and vital life. But if Nature is 
ready and has taken her evolutionary decision or if the 
power of the Spirit descending from the higher planes is 
sufficiently strong, the difficulty would be overcome and 
a first evolutionary formation or formations would be 

A complete seclusion or separation of the life of a spiri- 
tual community from the life of the Ignorance would 
then seem to impose itself : for otherwise a compromise 
between the two lives would be necessary and with the 
compromise a danger of contamination or incompleteness 
of the greater existence; two different and incompatible 
principles of existence would be in contact and, even 
though the greater would influence the lesser, the smaller 
life would also have it effect on the greater, since such 
mutual impact is the law of all contiguity and (interchange. 
...But it is to be supposed that the new and completer 
light would bring also a new and completer power. It might 
not be necessary for it to be entirely separate; it might 
establish itself in so many islets and from there spread 


through the old life, throwing out upon it its own in- 
fluences and filtrations, gaining upon it, bringing to it a 
help and illumination which a new aspiration in 
mankind might after a time begin to understand and 

If we suppose the gnostic consciousness to be esta- 
blished in the earth-life, the power and knowledge at its 
disposal would be much greater than the power and 
knowledge of the mental man, and the life of a commu- 
nity of gnostic beings, supposing it to be separate, would 
be as safe against attack as the organised life of man 
against any attack by a lower species.... The influence of 
the supramental principle on earth would fall upon the 
life of the Ignorance and impose harmony on it within its 
limits. It is conceivable that the gnostic life would be 
separate, but it would surely admit within its borders as 
much of human life as was turned towards spirituality 
and in progress towards the heights.... 

As the universalised spiritual individual sheds the 
limited personality, the ego, as he rises beyond mind to a 
completer knowledge in Supernature, the conflicting 
ideals of the mind must fall away from him, but what 
is true behind them will remain in the life of Supernature. 
The gnostic consciousness is a consciousness in which 
all contradictions are cancelled or fused into each other 
in a higher light of seeing and being, in a unified self- 
knowledge and world-knowledge. The gnostic being 
will not accept the mind's ideals and standards; he will 
not be moved to live for himself, for his ego, or for 


humanity or for others or for the community or for the 
State; for he will be aware of something greater than these 
half-truths, of the Divine Reality, and it is for that he 
will live.... 

Life and the body would be no longer tyrannous 
masters demanding nine-tenths of existence for their 
satisfaction, but means and powers for the expression of 
the spirit. At the same time, since the matter and the 
body are accepted, the control and the right use of physical 
things would be a part of the realised life of the spirit 
in the manifestation in earth-nature.... A complete purity 
and self-mastery would be in the very grain of its nature 
and that would remain the same in poverty or in riches. 
...The one rule of the gnostic life would be the self- 
expression of the Spirit, the will of the Divine Being.... 

A life of gnostic beings carrying the evolution to a 
higher supramental status might fitly be characterised 
as a divine life; for it would be a life in the Divine.... 

It must lead inevitably towards an evolution in the 
Knowledge, a self-finding and self-unfolding of the 
Spirit, a self-revelation of the Divinity in things in that 
true power of itself in Nature which is to us still a 



The Mother : 

To THEE who hast been the material envelop of our 
Master, to THEE our infinite gratitude. Before THEE 
who hast done so much for us, who hast worked, strug- 
gled, suffered, hoped, endured so much, before THEE 
who hast willed all, attempted all, prepared, achieved 
all for us, before THEE we bow down and implore 
that we may never forget, even for a moment, all we 
owe tcr THEE. 



The lack of receptivity of the earth and men is mostly 
responsible for the decision Sri Aurobindo has taken 
regarding his body. But one thing is certain; what has 
happened on the physical plane affects in no way the 
truth of his teaching. All that he has said is perfectly 
true and remains so. Time and the course of events will 

prove it abundantly. 


Our Lord has sacrificed himself totally for us.... He was 
not compelled to leave his body, he chose to do so for 


reasons so sublime that they are beyond the reach of 
human mentality. And when one cannot understand, 
the only thing to do is to keep a respectful silence. 


We stand in the Presence of Him who has sacrificed 
his physical life in order to help more fully his work of 

He is always with us, aware of what we are doing, of 
all our thoughts, of all our feelings and all our actions. 


To grieve is an insult to Sri Aurobindo who is here 
with us, conscious and alive. 



Sri Aurobindo has given up his body in an act of 
supreme unselfishness, renouncing the realisation in his 
body to hasten the hour of the collective realisation. 
Surely if the earth were more responsive, this would not 

have been necessary. 



When I asked him to resuscitate he clearly answered : 
"I have left this body purposely. I will not take it back. 
I shall manifest again in the first supramental body 
built in the supramental way". 



From an article, "A Call from Pondicherry" by 
Dr. Sanyal 

The Mother came with us into the ante-room and 
then for the first time declared : "He is fully conscious 
within but is losing interest in Himself". Dr. Satya Sen 
was restless as energetic treatment could not be instituted* 
She .simply said : "It all depends on Him". 

The Mother whispered, "As long as the supramental 
Light does not pass away, the body will* not show any 
signs of decomposition and it may be a day or it may 
take more days". I whispered to her, "Where is the light 
you speak of can I not see it ?" She smiled at me and 
with infinite compassion put her hand on my head. 
There he was with a luminous mantle of bluish 
golden hue around Him. 


The Mother said to me, "People do not know what 
a tremendous sacrifice He has made for the world. About 
a year ago, while I was discussing things, I remarked that 
I felt like leaving this body of mine. He spoke out in a 
very firm tone, "No, this can never be. If necessary for 
this transformation I might go, you will have to fulfil 
our Yoga of supramental descent and transformation/* 

In my own foolish way I voiced my apprehension for 


Her health and the strain she put on her fragile frame. 
She smiled at me and asked, "Do you think I get all 
this energy from my frugal meals ? Of course not, one 
can draw infinite energy from the universe when needed". 
She also added, "No, I have no intention of leaving my 
body for the present. I have yet a lot of things to do. 
So far as I am concerned, it is nothing to me. I am in 
constant contact with Sri Aurobindo." 

I naively asked the Mother, why I was not allowed 
to treat the Lord as I would have done in the routine 
way, and I was called in. The Mother consoled me by 
saying, "We wanted you to be here, not so much for 

Extract from a record of talks with Sri Aurobindo 
on 25-9-1924 

We must conserve the energy and use it in rising up to 
higher life. I have faith in the truth of transformation of 
life. I have complete faith that it will be achieved. The 
truth of sexual life can be seen after the complete trans- 
formation of the body also. I for one have put the sexual 
side completely aside so that I may make this daring 
attempt....! may not be able to do it completely and a 
part may be left. But I shall be born again to complete 
it. The way of reproduction may not be the same as m 
ordinary life. 


From an article by Sri Aurobindo 'Divine 
Body* in the year 1949 

But yet there may be circumstances in which from 
another standpoint, a voluntary creation of bodies for 
souls that seek to enter the earth-life to help in the 
creation and extension of the divine life on earth might 
be found to be desirable. Then the necessity of a physical 
procreation for this purpose could only be avoided if 
new means of a supra-physical kind were evolved and 
made available.... 

It should be possible and it is believed to be possible 
for an object formed in this subtle physical to make a 
transit from its subtlety into the state of gross Matter 
directly by the intervention of an occult force and pro- 
cess whether with or even without the assistance or 
intervention of some gross material procedure. A soul 
wishing to enter into a body or form for itself a body 
and take part in a divine life upon earth might be assisted 
to do so or even provided with such a form by this method 
of direct transmutation without passing through birth 
by the sex-process or undergoing any degradation. 



WE are human beings, the highest kind of creatures in 
this world, and we think that nothing can be higher than 
man. Modern Science is the seal of man's capacity. 
He can even destroy himself and this world, but cannot 
create a new world. He has developed instruments of 
immense possibility but only with the development of 
the consciousness such instruments can be used with 
advantage. To be free from constant dangers of conflict 
and destruction the man of today has to grow inwardly 
as well as outwardly. 

In his present condition man lives in ignorance. He 
does not know how he thinks and how he acts. He has 
no true goal but wastes his whole life driven by passions 
and endless desires. His life is full of miseries, sufferings, 
disharmony, discords, disease and death. In fact, man 
is an animal, a thinking and speaking animal but still 
an animal in his instincts and habits. The creature of 
water cannot dream of the creation on land. The animal 
kingdom though on land cannot get the least idea of 
man's capacities. So with man also. Man is a creature 
of this world and he cannot know much of things other 
than this world. However, he has a capacity in himself 
to develop to the next stage of evolution because Nature 


cannot stop with imperfect results and the present 
humanity must evolve further till the final perfection 
is obtained. With the final perfection, man's life will 
be one of knowledge, love, beauty, harmony and joy ; 
quite free from sufferings, miseries, disease and death. 

Because we are creatures of this world, our con- 
sciousness is always externalised and we look at things 
and happenings from the outer surface, having no 
knowledge whatsoever of the real causes and effects of 
the different forces and influences of the subtle worlds 
working behind them. We can see and feel only the 
results on the material plane and nothing more. Our 
senses have a very limited scope and they can give us 
the knowledge of the things which are only materialised. 
But, in fact, that is not all that we are. We have another 
part in ourselves which is veiled by the external con- 
sciousness, and we call that our Soul the part of the 
Divinity within, which is ONE everywhere the True 

As our senses give us the knowledge of external things 
by directing our consciousness outwardly, in the same 
way if we can direct our consciousness inwardly and 
rise into the inner consciousness, we can know the 
things of the higher worlds. We have to take an entire 
turn in our consciousness and go beyond the limitations 
of our physical senses, then only can we have the true 
knowledge of this world and the worlds beyond and that 
practice is called TOGA'. 

All the systems of Yoga practised up to now had al- 


most the same goal and purpose. That is to raise the 
consciousness to a stage of Bliss and fix it there. They 
had not much to do with the life here and with this 
world. They considered this world as an illusion and 
not worth living in. Yoga was practised for personal 
salvation and the world at large had no gain out of it. 
People in the past could not achieve the highest summits 
of realisation and did not know the purpose of this crea- 
tion : hence they declared the world to be an illusion. 
The Divine, though ONE, has two aspects one is 
static and the other dynamic. The dynamic side of the 
Divine is the energy or the creative side and the Maha 
Shakti or the Divine Mother stands for it. People in 
the past realised only the static aspect of the Divine and 
did not know much of the dynamic side as it is much 
more difficult to realise it. For this reason, the purpose 
of the creation was not understood by them and they 
declared the world to be futile and deceptive. That means 
either the Divine was unable to make a perfect world 
and he had no purpose in the creation or man has not 
been able to understand the same. Sri Aurobindo's 
Yoga gives the full experience of both the aspects of the 
Divine, that is why he calls his Yoga the Integral Yoga 
or the Perfect Yoga. Sri Aurobindo says the Divine is 
real and His creation is bound to be real. It is only Sri 
Aurobindo who has shown to the world the purpose of 
the creation and has declared that the world is still in an 
imperfect condition and passing through the transitory 
period towards its perfection. His Yoga teaches one 


not only to rise in consciousness but also to bring down 
the lights and powers of the higher worlds into the lower 
spheres of consciousness and join both the higher and 
the lower ; then only the Life Divine can be created and 
the kingdom of God established on earth. 

The meaning of the word * Yoga', in its true sense is to 
*join' join our external consciousness with our true 
self the Divine within ourselves which is ONE every- 
where. By the practice of Yoga, our consciousness 
expands as wide as the universe and far beyond. 

To practise Yoga it is indispensable to have a Guru 
or a Master, who has a thorough knowledge of the path 
and a capacity to guide and protect his disciples from all 
the dangers of the unknown spheres arising either from 
too powerful lights or from adverse beings of different 
worlds. The Mother once said : "Be faithful to your 
Guru whoever he is, he will lead you as far as you can 
go. But if you are lucky enough to have the Divine as 
your Guru then there will be no limit to your realisation". 

At the juncture of some new evolution on earth, the 
Divine takes the lead. He manifests in a form necessary 
for the purpose and brings a new light with him that 
will help the evolution and bring about a change in the 
course of time. Hindus in India believe in such manifes- 
tations and also believe that there have been ten mani- 
festations since the beginning of the creation on earth 
the first being the Matsya Avatara (the Fish), then 
Kurma (the Tortoise), then Varaha (the Boar), then Nri- 
simha (the Man-Lion) and so on. These manifestations 


show the gradations of evolution on earth. The Fish 
Manifestation brought a creation in water, the Tortoise 
brought the first creation on land, the Boar Manifestation 
brought a creation of developed land animals and the 
Man-Lion brought a further evolution from animal 
towards man and so on. 

We need, today, a new manifestation which can put 
the present humanity under a new cosmic power and 
bring about a new evolution of the present man and 
the world. Sri Aurobindo once said that the coming 
evolution will be the final stage for this world. It will 
be a world of perfect harmony, love, beauty, knowledge 
and Ananda. The consciousness and the life of the 
present man will be transformed and a new race will be 

To effectuate the above result, a new higher power is 
required to be established upon earth and made native to 
this world. That power Sri Aurobindo calls the Supra- 
mental Power or the Truth-Consciousness. That Supra- 
mental power alone has the capacity to transform the 
life of man and change the world conditions. Both the 
Divine Mother and Sri Aurobindo have manifested 
upon earth to bring about this new evolution and prepare 
the necessary conditions on earth for the establishment 
of -the Supramental Light. Unless the conditions are 
created the new -Light cannot stay here permanently. 

When divine manifestations take place, they have also 
to pass through great difficulties and sufferings as a result 
of oppositions of dark and anti-divine forces which have 


had a hold upon earth since the creation. Those dark 
powers always oppose the new Lights because they do 
not want to give up their grip on the earth and sometimes 
their hostility even takes the form of war on earth, but in 
spite of all obstructions the Divine Will succeeds at last. 
For these reasons, to bring about a radical and collective 
change, Sri Aurobindo had to take a voluntary decision 
to leave his body in December 1950, and fight out certain 
forces in the subtle world. When that conquest on the 
subtle plane is made and the necessary conditions also 
are prepared by the Mother in the world atmosphere, 
Sri Aurobindo, with the help of the Mother, will manifest 
in a physical form in a divine body without taking a normal 
human birth. That will be the first supramental body in 
this world built in the supramental way. Side by side 
with the first effect of that new Light the Mother's physical 
body will be transformed and perfected. It will be a fully 
divinised and immortal body free from disease and 
death, free from inertia, plastic and luminous with an 
all-pervading consciousness, perfect knowledge and un- 
limited powers. The influence of that Divine Manifesta- 
tion will grow increasingly in the world and change 
the world conditions and the present earthly life of man. 
Those who will be ready to receive the new Light will 
be profited greatly. This is the perfect Yoga for the new 
evolution which transforms mind, life and body of man. 
People in ignorance fall into discussions and say that 
the Divine is everywhere and ask what the necessity is 
for the manifestations. In reply it can be said that electri* 


city is everywhere in the atmosphere, as all the scientists 
declare, and it does work also in the world atmosphere 
according to the cosmic law; yet, to make the electric 
power effective for our material use, some conditions 
are required to be created on the material plane such as 
dynamos and generators etc. In the same way the Divine 
also acts in the world atmosphere according to the cosmic 
law. The Divine is still in a veiled form in this world and 
has not yet manifested Himself in his full Glory. To es- 
tablish new Powers and Lights in the world for the 
evolutionary principles, the Divine has to take a physical 
form from time to time till the final evolution is effected. 
Such manifestations serve the purpose of generators and 
dynamos on the material plane. The Mother herself has 
said : "Since the beginning of the earth wherever and 
whenever there was the possibility of manifesting a ray 
of the Consciousness, I was there" It is the Overmind 
that governs the earth at present and the higher gods 
and goddesses belong to that plane of consciousness. 
Supermind is much higher than Overmind. Sri Aurobindo 
and the Mother have manifested from the Supramental 
Plane : that is why their powers are much more creative 
and effective on earth than any god or goddess known 
to this world. 

For the final stage of evolution the Divine will manifest 
in His full Power in an unveiled form. We may hope 
that the time is not very far now when Sri Aurobindo 
will manifest in a divine body with his full Glory, remove 
all tensions from the world-atmosphere and save the earth. 


To begin their Yoga, the first necessities for man are 
aspiration, faith, devotion, sincerity and rejection of 
falsehood with a crowning goal of complete and unreserved 
surrender of the whole being in all its parts mental, 
vital and physical, to the Divine alone and to no other 
influence of the lower Nature. 

The more the surrender progresses the more concretely 
the dynamic and conscious Force of the Divine Mother 
works for and in the sadhaka and carries out 
the purification and transformation of the whole 

As the divine influence of Sri Aurobindo and the 
Mother is well established in the whole world atmosphere, 
the aspirant from any corner of the world can receive 
the help and protection from them according to the 
intensity and sincerity of his aspiration and can progress 
gradually in spirituality. 

By sincere aspiration, faith and devotion one can 
progress in consciousness even at a distance, but for a 
complete transformation down to the physical it is in- 
evitable to come physically in direct contact with the 
Masters of this Integral Yoga. 

Spirituality is not morality but much higher. Morality 
is based on human mental standards of good and evil 
while spirituality is based on the Spirit or the Divine 
Consciousness. To be one with the Divine Consciousness 
and Bliss and to act on the physical plane as an "outflow 
of the Divine's Will to surcharge the whole being with 
the Supreme and possess all Knowledge, Anandi, Beauty, 


Power, Love, Harmony and Immortality on the earth 
itself, this is the goal of the Integral Yoga. 

For a sincere sadhaka, it is necessary to be exceedingly 
careful about his company and environments. You can 
lose in a few minutes what it has taken you months to 
gain. Contacts with hostile and undesirable persons 
and even people of spiritual influence foreign to the 
Integral Yoga, Holy Places, Temples and Churches 
have an influence adverse to the working of this Yoga 
and are a hindrance to progress. 

Pondicherry MANIBHAI 

ist June, 1954 

Extracts taken from the following books 

particularly and from other works of 

the Master and the Mother. 

i. The Mother 
2. r Lights on Yoga 

3. More Lights on Yoga 

4. Bases of Yoga 

5. The Yoga and Its Objects 

6. The Riddle of this World 

7. Elements of Yoga 

8. Sri Aurobindo on Himself and on The Mother 

9. Letters of Sri Aurobindo 

10. The Synthesis of Yoga 

11. The Words of the Mother 

12. On Education 

13. Prayers and Meditations of the Mother